Staying Awake

Nam quod dicis eum vigilias execrari, facit et hoc contra vocabulum suum, ut velit dormire Vigilantius, et non audiat Salvatorem dicentem: Sic non potuistis una hora vigilare mecum? Vigilate et orate, ut non intretis in tentationem. Spiritus promptus est, sed caro infirma. Et in alio loco Propheta decantat: Media nocte surgebam, ut confiterer tibi, super judicia justitiae tuae. Dominum quoque in Evangelio legimus pernoctasse, et Apostolos clausos carcere tota nocte vigilasse, ut illis psallentibus terra quateretur, custos carceris crederet, magistratus et civitas terrentur. Loquitur Paulus: Orantioni insistite, vigilantes in ea. Et in alio loco: In vigiliis frequenter. Dormiat itaque Vigilantius, et ab exterminatore Aegypti cum Aegyptiis dormiens suffocetur. Nos dicamus cum David: Non dormitabit, neque dormiet, qui custodit Israel; ut veniat ad nos sanctus, et Air, qui interpretatur vigil. Et is quando propter peccata nostra dormiet, dicamus ad eum: Exsurge, quid dormitas, Domine? excitemusque illum, et navicula fluctuante, clamemus, 'Magister, salvos nos fac, perimus.' Sanctus Hieronymus,ex Epistola CIX, Ad Riparium Presbyterum

For since you tell me that he execrates vigils, in doing this, wishing to sleep, Vigilantius does what is contrary to his name, and he shall not hear the Saviour saying, 'You were not able to watch one hour with me? Watch and pray that you enter not into temptation. The spirit is willing but the flesh is weak.' 1 And in another place a Prophet sings: 'In the middle of the night I arose to confess to you because of the judgments of your righteousness.' 2 In the Gospel we read also how the Lord spent whole nights in prayer 3 and how the Apostles kept vigil all night long when they were shut up in prison, and that with their psalms the earth quaked, and the keeper of the prison believed, and the magistrates and citizens were terrified. 4 Paul says, 'Continue in prayer and watch in it.' 5 and in another place he says, 'Often in vigils.' 6 So let Vigilantius sleep and while sleeping may he be choked by the exterminator of Egypt and of the Egyptians. But let us say with David: 'Behold, He will neither sleep nor slumber who guards Israel.' 7 So will come to us the Holy One and, in Hebrew, 'Air' which is interpreted as the Watcher. 8  And when He by reason of our sins does sleep, let us say to Him: 'Awake, why do you sleep, O Lord,' 9 and let us rouse Him when our little ship is tossed by the waves  crying out, 'Master, save us, we perish.' 10 Saint Jerome, from Letter 109, To Riparius the Priest 1 Mt 26:40-41, Mk 14.37 2 Ps 118.62 3 Lk 6:12  4 Acts 16:25-38  5 Col 4:2  6 2 Cor 11:27   7 Ps 120.4  8 Dan 4.10  9 Ps 43.23 10 Mt 8.25

Sobering Up

Μὴ συγκοινωνεῖτε, φησὶν ὁ Ἀπόστολος, τοῖς ἀκάρποις ἔργοις τοῦ σκότους. Τίνα γὰρ καρπὸν εἴχετε ἐν τοῖς τοῦ νοητοῦ θανάτου ὀψωνίοις, ἐφ' οἶς νῠν ἐπαισχύνεσθε; Ἀληθῶς γὰρ ἄκαρπα τυγχάνει τὰ ἔργα τὰ πονηρὰ, καὶ πᾶσα σκοτεινὴ πρᾶξις. Ὅταν δὲ ἡ ψυχὴ δυνηθῇ ἀνανῆψαι, καὶ εἰς συναίσθησιν ἐλθεϊν, ἐρυθριᾷ μᾶλλον καὶ αἰσχύνεται ἐπὶ τοῖς ἁμαρηθεῖσιν ἐν τῇ μέθῃ τῆς κακίας, καὶ ἐναύγασμα εὑρίσκει σωφροσύνης.  Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΝ Γεροντιῳ Ἐκσπεκτωρι

'Do not,' says the Apostle, 'have a part in the fruitless works of darkness.' 1  For he who has such fruit in his mind has the wages of death, for which now you should be ashamed. For truly fruitless are wicked works and all deeds of darkness. And when the soul is able to be sober again it comes to perception of what was done, and then it is ashamed for its sins in the drunkenness of evil and it discovers the splendor of temperance.  Saint Nilus of Sinai, Book 1, Letter 40, To Gerontius 1 Ephes 5.11

Shipwrecks and Sterile Fruit

Ὁ παντὶ ἀνέμῳ τῆς διδασκαλίας περιφερόμενος, ναυαγήσας περὶ τὴν πίστιν, ὡς ὑπ' ἀνέμῳ ἑαυτόν τε καὶ ἄλλους ποιμάνας, ἀπώλεσεν· ἀπέλιπε γὰρ τῶν ἐντολῶν τὰς ὁδοὺς, τοῦ εἰπόντος, Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῐς τὰ κλήματα, καὶ ὁ Πατήρ μου ὁ γεωργός. Ὁ μὴ συνάγων σὺν ταῖς ἀρεταϊς τὴν θείαν γνῶσιν, οὗτος οὐ συνάγει τῆς αἰνωνίου βασιλείας τὴν ἀθάνατον εὑκαρπίαν· ἀκαρπία δέ ἐστι κακία καὶ ἄγνοια. Ὠριγένης, Εκλογαι Εἰς Παροιμίας

He who is carried away by every wind of teaching 1 makes a shipwreck of the faith and like a storm he ruins those others who he shepherds. For he has left the way of His commandments who said, 'I am the vine and you are the branches,' 2 and 'my Father is the farmer.' 3 He who does not heap up Divine knowledge with the virtues, does not heap up the immortal fruit of the eternal kingdom. He is sterile, wicked and ignorant. 1 Origen, On Proverbs, Fragments 1 Prov 9.12 LXX 2 Jn 15.5 3. Jn 15.1

Knowledge and Goodness

μὴ ἔλεγχε κακούς, ἵνα μὴ μισῶσίν σε    Οὐ δεῖ ἁμαρτάνοντας ἐλέγχειν τοὺς κακούς, μᾶλλον δὲ περὶ φόβου θεοῦ αὐτοῖς διαλέγεσθαι, ὅστις πείθει αὐτοὺς ἀποστῆναι κακίας.   τὸ δὲ γνῶναι νόμον διανοίας ἐστὶν ἀγαθῆς   Εἰ «τὸ γνῶναι τὸν νόμον διανοίας ἐστὶν ἀγαθῆς», καὶ τὸ ποιῆσαι τὴν ἐντολὴν διανοίας ἐστὶν ἀγαθῆς. Πλὴν πρότερον τὸ ποιῆσαι τὴν ἐντολὴν τοῦ γνῶναι τὸν νόμον, εἴπερ ἡ γνῶσις μετὰ τὴν κάθαρσιν προσγίνεσθαι πέφυκεν.   ὃς ἐρείδεται ἐπὶ ψεύδεσιν, οὗτος ποιμανεῖ ἀνέμους· ὁ δ' αὐτὸς διώξεται ὄρνεα πετόμενα   Παντὶ ἀνέμῳ τῆς διδασκαλίας περιφερόμενος καὶ ναυαγήσας περὶ τὴν πίστιν.   ἀπέλιπεν γὰρ ὁδοὺς τοῦ ἑαυτοῦ ἀμπελῶνος· τοὺς δὲ ἄξονας τοῦ ἰδίου γεωργίου πεπλάνηται   Ἀπέλιπεν γὰρ τὴν ἄμπελον τὴν εἰποῦσαν· «ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα», καί· «ὁ πατήρ μου ὁ γεωργός ἐστιν.»   συνάγει δὲ χερσὶν ἀκαρπίαν  Ἀκαρπία ἐστὶ κακία καὶ ἄγνοια. Εὐάγριος ὁ Ποντικός, Σχολια Εἰς Τας Παροιμιας

Do not despise the wicked lest they hate you. 1 It is not necessary to despise the evil of the sinner, rather speak to them of the fear of God which will persuade them to refrain from evil. To have knowledge of the law is good discernment. 2 If to have knowledge of the law is good discernment, then to perform the commandments is good discernment. But before one can perform the commandments is knowledge of the law, and knowledge comes after the work of purification has been done. He who fixes himself on deceit, is like one who herds the winds. This one pursues birds in flight 3 And by every wind of teaching they are carried off and their faith is shipwrecked. 4   For he has abandoned the paths of his vineyard and the axles of his fields have wandered. 3   For he has abandoned the vineyard of which it is said, I am the vine and you are the branches, 5 and My father is the farmer. 6 And the gathering of the hand is fruitless 3 Fruitless is evil and ignorance.   Evagrius Ponticus, Scholia on Proverbs 1 Prov 9.8 2 Prov 9.10 3 Prov 9.12 LXX 4 cf Ephes 4.14 5 Jn 15.5  6. Jn 15.1

A Damaged Monk

Ἐγγὺς τούτων ἐωράλαμεν καὶ ἕτερον ἀναχωρητὴν ὁμοίως καὶ αὐτὸν ἐνοικοῡντα σπηλαίοις. Οὖτος οἶστρῳ κενοδοξίας ἐμπαιζόμενος ὑπὸ ὀνειράτων ἀντενέπαιζεν τοῖς πρὸς αὐτὸν παραγινομένοις καὶ ἀπατωμένοις. Ἄφρων γεγονὼς κατὰ τὸ γεγραμμένον, τοῖς ἐνυπνίοις ἀναπτερούμενος, ἀνέμους ποιμαίνων, καὶ διώκων σκιάς. Καὶ τὴν μὲν κατὰ τὸ σῶμα σωφροσύνην ἐκέκτητο· καὶ διὰ τὸ γῆρας λοιπὸν καὶ διὰ τὸν χρόνον, τάχα δὲ καὶ διὰ τὴν κενοδοξίαν, τὴν δὲ κατ' ἀρετὴν φρένα ἀπώλεσεν, διαφθαρεὶς ὑπὸ τῆς ἀκαθάρτου κενοδοξίας, καὶ ἐξωκείλας δι' αὐτῆς τῆς ἐνθέσμου πολιτείας. Παλλάδιος, Ἡ Προς Λαυσον Ἱστορια

Near these men we saw also another anchorite dwelling in a cave in similar fashion. He was mocked in dreams by the madness of vainglory and he himself took to mocking his neighbours as men who deceived themselves. 'Fools,' as it is written, 'who would fly away in dreams, herd the winds and chase shadows' 1 And yet he possessed bodily continence on account of his age and his long time in his state, and perhaps it was also thanks to his vainglory, but his mind was ruined in respect of virtue, corrupted owing to the uncleanliness of his vainglory, and by it he was expelled from any lawful state Palladius of Galatia, Lausiac History, 1 cf Prov 9.12 LXX

Sin and Neighbours

Λέγουσι δὲ ἐν ταϊς Παραδόσεσι Ματθίαν τὸν ἀπόστολον παρ' ἕκαστα εἰρηκένι, ὅτι, ' Ἐὰν ἐκλεκτοῦ γείτων ἁμαρτήσῃ, ἥμαρτεν ὁ ἐκλεκτός· εἰ γὰρ οὕτως ἑαυτὸν ἦγεν ὡς ὁ Λόγος ὑπαγορεύει, κατῃδέσθη ἄν αὐτοῦ τὸν βίον καὶ ὁ γείτων εἰς τὸ μὴ ἁμαρτεῖν.' Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λόγος Ἑβδομος, Κεφ ΙΓ'

They say in The Traditions that Matthias the Apostle constantly said, 'If the neighbour of an elect man sin, the elect man has sinned, for if he had  conducted himself as the Word commands, his neighbour in awe of his life would not have sinned.' Clement of Alexandria, Stromata, Book 7, Ch 13.

Treasure and the Man

Ὅποι ἐστὶν ὁ Θησαυρός σου, φησὶν, ἐκει ἔσται καὶ ἡ καρδία σου. Οἶα γὰρ ἂν ᾗ τὰ ἐπιτυδεύματα, καὶ ὅποι, τοιοῦτο πάντως καὶ τὸ φρόνημα, καὶ αἱ μνῆμαι, καὶ ὁ νοῦς αὐτοῦ ἵδρυται. Μᾶλλον τοιγάρτοι τῷ οὐρανίῳ, καὶ ἀσυλήτῳ θησαυρῷ νηφόντως προσεκτέον. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΠΛΔ' Σεραπιωνι Πρεσβυτερῳ

'Where your treasure is, He says, there shall be your heart.' 1 For as with his interests, where they tend, so the man will be, his mind, his memory and his understanding. Rather, then, to heaven where there is inviolate treasure prudently turn your soul. Saint Nilus of Sinai, Book 1, Letter 134, To the Priest Serapion 1 Mt 6.21

A Rich Young Man

Ἐξῆς δὲ τούτοις λέγεται, ὅτι ' Ἀκούσας τὸν λόγον ὁ νεανίσκος, ἀπῆλθε λυπούμενος· ἥν γὰρ ἔχων κτήματα πολλά. Καὶ ὅψει γε, ὡς πρὸς τὴν ἀναγωγὴν τίνα, τρόπον δυσαποσπάστως ἔχομεν τοῦ φρονεῖν τὸν πλοῦτον ἀγαθὸν εἶναι, ἤ τὴν κάτω δόξαν· ἀλλὰ καὶ μᾶλλον θέλομεν, ἐπεὶ ἀγαπῶμεν τὴν ἐπιθυμίαν, τυχεῖν τῶν φαύλως ἐπιθυμουμένων, ἢ ἀπαλλαγῆναι τῆς ἐπιθυμίας· καὶ μᾶλλον περιπεσεῖν οἶς φανταζόμεθα φοβεροῖς, ἥπερ ἀποθέσθαι τὸν ἐχθρὸν τῷ φόβῳ τοῦ Θεοῦ φόβον. Ἀλλ' οὐδὲ πρεσβύτερός τις εἰσῆκται καθεστηκὼς, οὐδὲ ἀνὴρ καταρήσας τὰ τοῦ νηπίου, ἀλλὰ νεανίσκος ὁ τὸν λόγον ἀκούσας, καὶ ἀπελθὼν λυπούμενος. Τοιοῦτος γὰρ ἧν τὴν ψυχὴν, διὸ καὶ καταλιπὼν τὸν Ἰησοὺν ἀπῆλθεν· ἐπὶ ψόγῳ γὰρ εἴρηται τό· 'Ἀπῆλθε,' καὶ ' ἀπῆλθε λυπούμενος, λύπην' τὴν τοῦ κόσμου, ' τὴν θάνατον κατεργαζομένην.' Τίς γὰρ ἀγαπῶν τὸ ὀργίζεσθαι, καὶ τὸ λυπεῖσθαι, ἔχων κτήματα πολλὰ ἂπερ ἠγαπα, διὸ ἀπῆλθε λυπούμενος, καὶ ὅσα ἀπὸ κακίας ἧν κεκρατηκότα τῆς ψυχῆς αὐτοῦ; Εἰ μέντοι ἐπὶ τῆς ἱστορίας μένοις κατά τινα τῶν προαποδεδομένων διήγησιν, ἐξ ἡμισείας εὕροις ἄν ἐπαινετὸν, καὶ ἐξ ἡμισείας ψεκτὸν τὸν νεανίσκον τοῦτον· ᾗ μὲν γὰρ οὐκ ἐμοίχευσεν, οὐδὲ ἐφόνευσεν, οὐδὲ ἔκλεψεν, οὐδὲ ἐψευδοματρύρησεν, ἀλλὰ καὶ ἥδη νεανίσκος ὥν ἐτίμησε τὸν πατέρα καὶ τὴν μητέρα, καὶ ἐλυπήθη ἐπὶ τοῖς τὴν τελειότητα ὑποτιθεμένοις λόγοις τοῦ Ἰησοῦ, καὶ ἐπαγγελλομένοις αὐτὴν, εἰ ἀποδοῖτο τὰ ὑπάρχοντα, ἀστεῖόν τι ἧν ἐν αὐτῷ· ᾗ δὲ ἀπῆλθεν ἀπὸ τοῦ Ἰησοῦ λυπούμενος διὰ τὰ κτήματα, δέον αὐτὸν χαίρειν, ὅτι ἀντ' ἐκείνων ἔμελλεν ἔχειν θησαυρὸν ἐν οὐρανῳ, καὶ ἀκολουθῶν τῷ Ἰησοῦ κατ' ἴχνη βαίνειν υἱοῦ Θεοῦ, ψεκτὸς ἡν. Ὀριγεν, Κατὰ Ματθαιον Ἐξηγητικων, Τομος ΙΕ'

After these thing it is said 'When the young man heard the word, he went away grieving, for he had many possessions' 1 And see, as though in anagogical terms, we have become stubbornly fixed in thinking that wealth is good, rather than the opinion below. But even more we wish, since we love even the desire, to touch upon those things that are desired worthlessly, or rather to be freed from the desire, and still more the fall into those fears we imagine which heap up fear of the enemy rather than the fear of God. Now he was not introduced as an elder in a mature state, nor as a man disdaining the things of childhood, but as a youth who hears the word and goes away grieving. For such is his soul, since indeed after leaving Jesus he went away, for it is said as a matter of blame that 'He went away' and 'he went away grieving the grief' that is 'of the world' which produces' death' 2 For someone who loves inclines to anger and to grief, and having many possessions which he loved, since he went away grieving, what evil was it that wrought this state of soul? Attending first to the literal level of the explanation of things previously set forth, you would find half a measure of praise and half of blame given to this youth. For he did not commit adultery, not murder, nor steal, nor bear false witness, but, being a young man, he honoured his mother and father, and yet he was grieved at the teachings of Jesus set forth about perfection and what was promised to him, that if he would give away his property, there would be something beneficial for him, and as he went away from Jesus grieving on account of his possessions, he became blameworthy, for he should have rejoiced, because instead of these things he would have had treasure in heaven, even following Jesus, walking in the footsteps of the son of God. Origen, Commentary on Matthew, Book 15 1 Mt 19.22 2 2 Cor 7.10

A Praiseworthy Youth

Cyprianus presbyteris et diaconibus et plebi universae salutem.  In ordinationibus clericis, fratres charissimi, solemus vos ante consulere et mores ac merita singulorum communi consilio panderare. Sed expectanda non sunt testimonia humana cum praecedunt divina suffragia. Aurelois frater noster, illustris adolescens, a Domino jam probatus et Deo charus, in annis adhuc novellus, sed virtutis ac fidei laude provectus, minor in aetatis suae indole, sed major in honore, gemino hic agone certavit; bis confessus, et bis confessionis suae victoria gloriosus, et quando vicit in cursu factus extorris, et cum denuo certamine fortiore pugnavit, triumphator et victor in praelio passionis. Quoties adversarius provocare servos Dei voluit, toties promptissimus ac fortissimus miles et pugnavit et vicit. Parum fuerat sub oculis ante paucorum, quando extorris fiebat, congressum fuisse, meruit et in foro congredi clariore virtute, ut post magistratus etiam proconsulem vinceret, et post exilium tormenta superaret. Nec invenio quid in eo praedicare plus debeam, gloriam vulnerum, an verecundiam morum, quod honore virtutis insignis est, an quod pudoris admiratione laudabilis. Ita et dignitate excelsus est et humilitate submissus, ut appareat illum divinitus reservatum qui ad ecclesiasticam disciplinam caeteris esset exemplo, quomodo servi Dei in confessione virtutibus vincerent, post confessionem moribus eminerent. Merebatur talis clericae ordinationis ulteriores gradus et incrementa majora, non de annis suis sed de meritis aestimandus. Sed interim placuit ut ab officio lectionis incipiat, quia et nihil magis congruit voci quae Dominum gloriosa praedictatione confessa est, quam celebrandis divinis lectionibus personare; post verba sublimia quae Christi martyrium prolucuta sunt, Evangelium Christi legere, unde martyres fiunt; ad pulpitum post catastam venire, illic fuisse conspicuum gentilium multitudini, hic a fratribus conspici, illic auditum esse eum miraculo circumstantis populi, hic cum gaudio fraternitatis audiri. Hunc igitur, fratres dilectissimi, a me at a collegis qui  praesentes aderant ordinatum sciatis. Quod vos scio et libenter amplecti et optare tales in ecclesia nostra quamplurimos ordinari. Et quoniam semper gaudium properet, nec potest moras ferre laetitia, dominico legit. interim nobis, id est, auspicatis est pacem dum dedicat lectionem. Vos orationibus frequenter insistite, et preces nostras vestris precibus adjuvate, ut Domini misericordia favens nobis, cito plebi suae et sacerdotem reddat incolumem et martyrem cum sacerdote lectorem. Opto vos, fratres charissimi, in Deo Patre et Christo Jesu semper bene valere. Sanctus Cyprianus, Epistula XXXIII, Ad Clerum et Plebem

Cyprian to the elders and deacons, and to the whole people, greeting. Concerning the ordinations of clergy, beloved brethren, we are accustomed to consult you beforehand and with common advice weigh the character and merits of each one. But we must not wait for human testimonies when the Divine approval precedes. Aurelius, our brother, an illustrious youth, already tested by the Lord and dear to God, in years still  young, but in the praise of virtue and of faith mature, less in the nature of his age, but greater in honour, has contended here in a double contest, twice he has confessed and twice been glorious in the victory of his confession, both when he conquered in the course and was banished, and then when he fought in a harder struggle he was triumphant and victor in the battle of suffering. As many times as the adversary wished to call forth the servants of God, so often this most prompt and brave soldier fought and prevailed. It would have been a small thing for the eyes of few when he was banished but he merited also in the forum an engagement with a more illustrious virtue so that after the magistrates he might also triumph over the proconsul, and, after exile, might overcome tortures. Nor do I know what I should speak most of in him, the glory of his wounds or the modesty of his character, that he is distinguished by the honour of his virtue, or praiseworthy for the admirableness of his modesty. As he is so excellent in dignity, so he is lowly in humility, so that it appears that he is divinely reserved to be an example to the rest for ecclesiastical discipline, of how the servants of God in confession should by their virtues conquer and after confession be conspicuous for their character. Such a person deserved higher degrees of clerical ordination, greater rank, not on account of his years but because of his merits, but in the meantime it pleased that he should begin with the office of reading because nothing is more suitable for the voice which has confessed the Lord in glorious utterance than to speak of Him in the renowned Divine readings, than, after the sublime words which spoke for witness of Christ, to read the Gospel of Christ whence martyrs are made, to come to the desk after the scaffold, from there where one is conspicuous to the multitude of the Gentiles, to be here seen beheld by the brethren, there to have been heard with amazement by the surrounding people, here to be heard with the joy of the brotherhood. Know, then, most beloved brethren, that this man by me and by my colleagues who were then present has been ordained. I know that you will gladly welcome this and wish that as many such as him be ordained in our church. And because joy is always hasty and gladness can brook no delay, he reads on the Lord's day. Meanwhile, for us there was  a favourable peace while he was dedicated to the office of a reader. Be frequently urgent in supplications and assist our prayers by yours that the mercy of the Lord favouring us He may quickly return to their people the unharmed and those who suffered with the priest and the reader. I wish, beloved brethren in God the Father and in Jesus Christ, that you always be well. Saint Cyprian, Letter 33, To the Clergy and the People

The Spirit and the Incomprehensible

Τὸ Πνεῦμα ἔλαβες, τὸ ἑρευνοῦν καὶ τὰ βάθη τοῦ θεοῦ, οὐχ ἵνα καταλάβῃς φύσιν Θεοῦ, ὡς λέγει Εὐνόμιος ὁ παραπλὴξ, ἀλλ' ἵνα βαθέως καὶ σοφὼς δοξάζῃς τὸν Κύριον· φησὶ γὰρ ὁ Ἀπόστολος, ὅτι Ἐγὼ οὕπω λογίζομαι κατειληφέναι, διώκω δὲ, εἲγε καὶ καταλάβω. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΙϚ', Πτολεμαιῳ Συνκλητικῳ

The Spirit which you have received searches the depths of God, 1 not that you comprehend the Divine nature, as the demented Eunomius says, but that wisely and deeply you might glorify the Lord; for as the Apostle said, 'I do not think I have understood but I seek that I might understand.' 2 Saint Nilus of Sinai, Book 1, Letter 16, To Ptolemaeus 1 1 Cor 2.10  2 Phil 3.12

Knowledge Will Pass Away

Τί οὖν ἐστιν ὅ φησιν ὁ Παῦλος, καὶ περὶ τίνος, ὅτι Ἡ γνῶσις καταργηθήσεται; Οὐ περὶ τῆς παντελοῦς, ἀλλὰ περὶ τῆς μερικῆς τοῦτο γνῶσι, κατάργησιν τὴν ἐπὶ τὸ βέλτιον πρόοδον λέγων, ὡς τὴν μερικὴν καταργουμένην μηκέτι εἶναι μερικὴν, ἀλλὰ τελείαν. Καθάπερ γὰρ ἡ ἡλικία τοῦ παιδίου καταργεῖται, οὐκ ἀφανιζομένης τῆς οὐσίας, ἀλλ' αὐξανομένης τῆς ἡλικίας, καὶ εἰς ἄνδρα τέλειον ἰκβαινούσης· οὕτω καὶ ἐπὶ τῆς γνώσεως γίνεται. Ἡ μικρὰ, φησιν, αὔτη οὐκέτι ἂν εἴη μικρὰ, διὰ τῶν ἐξῆς γενομένη μεγάλη· τοῦτο ἔστι τὸ, καταργεῖται· καὶ τοῦτο διὰ τῶν ἐξῆς σαφέστερον ἡμῖν ἐδήλωσεν. Ἵνα γὰρ ἀκούσας ὅτι καταργεῖται, μὴ κατάλυσιν παντελῆ νομίσῃς εἶναι, ἀλλ ὰὔξησίν τινα καὶ πρὸς τὸ βέλτιον ἐπίδοσιν, εἰπὼν καταργεῖτα, ἐπήγαγεν· ' Ἐκ μέρους γὰρ γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν· ὅταν δὲ ἐλθῃ τὸ τέλειον, τότε τὸ ἐκ μέρους καταργηθήσεται· ὡς μηκέτι εἶναι αὐτὸ ἐκ μέρους, ἀλλὰ τέλειον. Ὥωτε τὸ ἀτελὲς αὐτοῦ καταργεῖται, ὡς μηκέτι εἶναι ἀτελὲς, ἀλλὰ τέλειον. Ἡ τοίνυν κατάργησις αὔτη πλήρωσις ἐστι, καὶ πρὸς τὸ μεῖζον ἐπίδοσις.    Ἅγιος Ἰωάννης ὁ Χρυσόστομος Περὶ Ἀκαταληπτου

What, then, is this which Paul says, and about what, when he says, 'Knowledge will pass away?' 1 This is not about complete but about partial knowledge; and he says that the passing away is an advance to something better, that is, when the partial knowledge by passing away is no longer partial but perfect. For as the age of childhood passes away but the essence does not disappear, so that with increase of age there is attainment of the perfect man, so it is with knowledge. This little knowledge, he says, would no longer be little when it has become great through growth; this is the meaning of 'passes away,' and this he wisely clarifies for us in what follows. For having heard that 'it passes away' you should not think of this as an utter dissolution but as a growth and an advancement to something better, and so saying, 'It passes away' he went on to add, 'Our knowledge is imperfect and our speaking about God is imperfect. When the perfect comes, then the imperfect will pass away;' 2 so there is no longer something partial but something perfect. Thus the imperfect thing passes away and the imperfect no longer is, but the perfect is. The passing away, then, is a fulfillment and advancement to what is better.  Saint John Chrysostom, On The Incomprehensible 1 1 Cor 13.8 2 1 Cor 13. 9-10

Growth and Perfection

Δοκεῖ μοι, ὅτι ὥσπερ ἐν τοῖς ἀνθρωπίνοις σώμασίν ἐστι μεγέθη διάφορα, ὥς τινας μὲν εἶναι  μικροὺς, ἑτέρους δὲ μεγάλους, καὶ ἄλλους μεταξύ· καὶ πάλιν εἶναι μικρῶν διαφορὰς ἐπὶ πλεῖον ἤ ἔλαττον, ὄντων μικρῶν,  ὁμοίως καὶ μεγάλων, καὶ τῶν μεταξύ οὕτως καὶ ἐν ταῖς τῶν ἀνθρώπων ψυχαῖς ἐστί τινα χαρακτηρίζοντα τὴν μικρότητα αὐτῶν, καὶ ἄλλα τὴν, ἵν' οὔτως εἴπω, μεγαλειότητα, καὶ ἀπαξαπλῶς, ἀνάλογον τοῖς σωματικοῖς, τὴν μεταξύτητα. Ἀλλ' ἐπὶ μὲν τῶν σωμάτων οὐ παρὰ τὴν αἰτίαν τοῦ ἀνθρώπου, ἀλλὰ παρὰ τοὺς σπερματικοὺς λόγους, ὁ μέν τις ἐστὶ βραχὺς καὶ μικρὸς, ὁ δὲ μέγας, ὁ δὲ μεταξύ· ἐπὶ δὲ τῶν ψυχῶν, κιὰ τὸ ἡμῖν, καὶ αἱ τοιαίδε πράξεις, καὶ τὸ τοιοῦτον ἦθος τὴν αἰτίαν ἔχει τοῦ μέγαν τινας εἶναι, ἤ μικρὸν, ἤ ἐν τοῖς μεταξὺ τυγχάνειν· καὶ ἔστιν ἐκ τῶν ἐφ' ἡμῖν ἥτοι προκόπτειν τῇ ἡλικί ἐπιδιδόντα εἰς μέγεθος, ἢ μὴ προκόπτοντα εἰναι βραχύν. Και οὕτω γε ἀκούω περὶ τοῦ Σωτῆρος ἀναλαβόντος ἀνθρωπίνην ψυχὴν, τό· ' Ὁ Ἰησοῦς προέκοπτεν.' Ὡς γὰρ ἐκ τοῦ ἑφ' ἡμῖν τῆς ψυχῆς αὐτοῦ ἧν ἡ ἑν σοφίᾳ προκοπὴ καὶ χάριτι, οὑτω καὶ ἑν ἡλικίᾳ, καὶ ὁ Ἀπόστολος· ' Μέχρι καταντήσωμεν πάντες εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τέλειον, κατὰ τὸν ἔσω ἂνθρωπον νομιστέον τὸν διαβάντα τὰ τοῦ νηπίου, καὶ φθὰσαντα ἐπὶ τὸν ἂνδρα, καὶ καταργήσαντα τὰ τοῦ νηπίου, καὶ ἁπαξαπλῶς τελειώσαντα τὰ τοῦ ἀνδρός· οὕτω δ' ὑποληπτέον εἶναί τι καὶ μέτρον πνευματικῆς ἡλικίαη, ἐφ' ὅ ἡ τελειοτάτη δύναται φθάσαι ψυχὴ ἐκ τοῦ μεγαλύνειν τὸν Κύριον, καὶ μεγάλη γίνεσθαι. Ὠριγένης, Κατὰ Ματθαιον Ἐξηγητικων, Τομος ΙΓ'

It seems to me that as among the bodies of men there are differences of size, so some are little and others great and others of middling height, and, again, there are differences among the little, as they are more or less little, and it is so with the great, and with those of middle height, so also among the souls of men there are some things which give them the mark of littleness, and other things, one may say, the mark of greatness, and generally, after the analogy of bodily things, other things the mark of mediocrity. But for bodies this is not caused by the action of men but for genetic reasons, that one is short and little, another great, and another is middling, but for souls it is we, our actions of such a kind and habits of such a kind, who give the cause why we are  great or little or middling, and it is we who because we advance in stature increase our size, or because we do not advance are short. And so indeed I understand what is said of Jesus having taken a human soul, 'Jesus advanced.' 1 For as with us, there was an advance of His soul in wisdom and grace, and so also in stature, and the Apostle says, 'Until we all attain to man fully grown, to the perfect measure of the age of fullness,' 2 according to which it should be thought that he is a man who has gone through the things of the child, and has reached the stage of the man, and has left behind the things of the child, and generally, has perfected the things of the man. And so it should be supposed that there is a certain measure of spiritual stature to which the most perfect soul is able to reach by magnifying the Lord, and become great. Origen, Commentary on Matthew, Book 13 1 Lk 2:52 2Eph 4:13

Saving Children

Παντὶ τοίνυν σθένει ὁ τῆς ἀνθρωπότητος Παιδαγωγὸς, ὁ Θεοῐς ἡμῶν Λόγος, πάσῃ καταχρώμενος σοφίας μηχανῇ, σώζειν ἐπιβέβληται τοὺς νηπίους, νουθετῶν, ἐπιτιμῶν, ἐπιπλήττων, ἐλέγχων, ἀπειλούμενος, ἰώμενος, ἐπαγγελλόμενος, χαριζόμενος· πολλοῖς τισὶν οἰονεὶ χαλινοῖς τὰς ἀλόγους τῆς ἀνθρωπότητος δεσμεύων ὁρμάς. Συνελόντι γοῦν εἰπεῖν, οὕτως ὁ Κύριος πρὸς ἡμᾶς, ὡς καὶ ἡμεῖς πρὸς τὰ τέκνα ἡμῶν. ' Τέκνα σοί ἐστι; παίδευσιν αὐτὰ, ἡ Σοπφία παραινεῖ· καὶ κάμψον αὐτὰ ἐκ νεότητεσ αὐτῶν. Θυγατέρες σοι εἰσι; πρόσεχε τῷ σώματι αὐτῶν, καὶ μὴ ἰλαρώσῃς πρὸς αὐτὰς τὸ πρόσωπιν σου.' Καί τοι τὰ τέκνα ἡμῶν, υἱούς τε καὶ θυγατέρας, σφόδρα καὶ ὑπὲρ πᾶν ὁτιοῦν ἀγαπῶμεν. Ἐπεὶ δ' οἱ μὲν πρὸς χάριν ὁμιλοῦντες, ὀλίγον ἀγαπῶσιν ὅ μὴ λυνποῡσιν, οἱ δὲ πρὸς ὠφέλειαν ἐπιστύφοντες, εἰ καὶ παραυτίκα λυπηροὶ, ἀλλὰ εἰς τὸν ἔπειτα εὐεργετοῦσιν αἰῶνα· ού τὴν παραυτίκα ἡδονὴν ὁ Κύριος, ἀλλὰ τὴν μέλλουσαν ἐσκόπησε τρυφήν. Κλήμης ὁ Ἀλεξανδρεύς, Ὁ Παιδαγωγός, Λογὸς Πρῶτος, Κεφ. Θ

With all His power, The Instructor of humanity, the Divine Word, employing all the means of wisdom, attends to the saving of the children, admonishing, upbraiding, blaming, chiding, reproving, threatening, healing, promising, favouring, by many reins, as it were, curbing the irrational impulses of humanity. Indeed to speak concisely, the Lord acts towards us as we do towards our children. 'Do you have children? Correct them,' Wisdom counsels, 'and bend them from their youth. Do you have daughters? Attend to their body, and let not your face brighten towards them,' 1 And this even though we love our children exceedingly, both sons and daughters, above anything else. For they who speak to please have little love for the one they would not pain, but those who prescribe bitter medicines, though they presently cause pain, do good forever. It is not present pleasure, but future happiness, that the Lord would have you look to. Clement of Alexandria, The Teacher, Book 1,Ch 9.  1 Sirach 7:23-24 LXX

Raising a Daughter

Sextus femineus suo jungatur sexui: nesciat, imo timeat cum pueris ludere. Nullum impudicum verbum noverit; et si forte in tumultu familiae discurrentis aliquid audiat, non intelligat. Matris nutum pro verbis ac monitis et pro imperio habeat. Amet ut parentem, subjiciatur ut dominae, timeat ut magistram. Cum autem virgunculam rudem et edentulam, septimus aetatis annus exceperit, et ceperit erubescere, scire quid taceat, dubitare quid dicat: discat memoriter Psalterium, et usque ad annos pubertatis, libros Salomonis: Evangelia, Apostolos, et Prophetas sui cordis thesaurum faciat. Nec liberius procedat ad publicum, nec semper ecclesiarum quaerat celebritatem. In cubiculo suo totas delicias habeat. Nunmquam juvenculos, nunquam cincinnatos videat, vocis dulcedines per aurem animam vulnerantes, puellerumque lacivia repellantur. Quae quanto licentius adeunt, tanto difficilius evitantur: et quod didicerunt, secreto doceat, inclusamque Danaem vulgi sermonibus violant. Sit ei magistra comes, paedagoga custos: non multo vina dedita: non, juxta Apostolum, otiosa atque verbosa; sed sobria, gravis, lanifica, et ea tantum loquens, quae animum puellarem ad virtutem instituant, Ut enim aqua in areola digitum sequitur praecedentem, ita aetas mollis, et tenera in utramque partem flexibilis est, et quocumque duxeris, trahitur. Solent lascivi et comptuli juvenes blandimentis, affabilitate, munusculis, aditum sibi per nutrices aut alumnas quaerere; et cum clementer intraverit, de scintillis incendia concitare, paulatimque peroficere ad impudentiam: et nequaquam posse prohiberi, illo in se versiculo comprobato: 'Aegre reprehendas, quod sinis consuescere.' Pudet dicere: et tamen dicendum est: Nobiles feminae, quae nobiliores habuere neglectui procos, vilissimae conditionis hominibus, et servulis copulantur; ac sub nomine religionis, et umbra continentiae, interdum deserunt viros, Helenae sequuntur Alexandros, nec Menelaos pertimescunt. Videntur haec, plaguntur, et non vindicantur: quia multitudo peccantium peccandi licentiam subministrat. Proh nefas, orbis terrarum ruit, in nobis peccata non ruunt. Sanctus Hieronymus, ex Epistola CXXVIII, Ad Gaudentium

A girl should associate with her own sex, she should not know boys, indeed she should fear to play with them. She should never hear an unclean word, and if amid the bustle of the house she should hear one, she should not understand it. Her mother's nod should suffice for words and warnings and commands. She should love her as a parent, obey her as a mistress, and reverence her as a teacher. She is now a toothless raw little girl, but with seven years passing, she should take to blushing knowing what she should not say and doubtful as to what she should say. Let her learn the Psalter by heart and in the years of adolescence the books of Solomon. The Gospels, the Apostles and the Prophets should be made the treasure of her heart. She should not go out in public too freely, nor always seek out crowded churches. In her own room should be all her pleasure. She must never look at young men, never at fashionable types, and the sweet voices which wound the soul through the ears and loose behaviour of young women must be driven away. The more freedom of access such women possess, so much harder is it to avoid them and what they have learned they will teach in secret, and our secluded Dana will be violated by vulgar talk. Let her have for guardians a companion a mistress and a governess, one not much given to wine, or in the Apostle's words idle and a gossip, but sober, grave, a spinner of wool, one who will establish a girl's soul in virtue. For as water follows a finger drawn through sand, so one of soft and tender years can be bent in two ways, and wherever you lead she is drawn. It is customary for impudent and well groomed young men to seek access for themselves by nurses or dependants with blandishments, friendliness, little gifts, and when they have thus gently effected their approach they blow up fire from the sparks and little by little advance to shamelessness, and it is impossible to stop it then, the verse being proved true: 'It is ill rebuking what you have allowed to become a habit.' I am ashamed to say it and yet it must be said: noble ladies who have rejected more noble suitors join themselves to men of the lowest condition and even with slaves, and sometimes in the name of religion and under the cloak of continence they abandon their husbands, Helen follows Paris without any fear of Menelaus. These things are seen, lamented, and not punished, for the multitude of sinners grants tolerance to it. For shame, the world goes to ruin, but in us sin does not. Saint Jerome, from Letter 128, To Gaudentius

Advice on Seeking

Nobis etsi quaerendum esset adhuc et semper, ubi tamen quaeri oportet? Apud haereticos? Ubi omnia extranea et adversaria nostrae veritatis ad quos vetamur accedere? Quis servus cibaria ab extraneo, ne dicam ab inimico domini sui sperat? Quis miles ab infoederatis, ne dicam ab hostibus regibus donatiuum et stipendium captat nisi plane desertor et transfuga et rebellis?  Etiam anus illa intra tectum suum dragmam requirebat, etiam pulsator ille vicini ianuam tundebat, etiam vidua illa non inimicum licet durum iudicem interpellabat. Nemo inde instrui potest unde destruitur; nemo ab eo inluminatur a quo contenebratur. Quaeramus ergo in nostro et a nostris et de nostro: idque dumtaxat quod salva regula fidei potest in quaestionem devenire. Tertullianus, De Praescriptione Haereticorum

Even if we must still seek, and always, yet where should one seek? Amongst the heretics, where all things are foreign and opposed to our own truth, and to whom we are forbidden to draw near? What servant looks for food from a stranger, or hopes for it from an enemy of his master? What soldier expects to obtain bounty and pay from kings who are unallied, I might  say hostile, unless he be a deserter, and a runaway and a rebel? Even that old woman searched for the drachma beneath her own roof, 1 that knocker kept knocking at his neighbour's door, 2 that widow made appeal to a stern but not a hostile judge. 3 No one is able to be instructed by that by which he is destroyed, no man is illuminated by that which is wrapped in darkness. Let us seek, therefore in that which is ours and from ours and by ours:  only insofar as that which is in question preserves the rule of faith. Tertullian, Prescription against Heretics 1 Lk 15.8 2 Lk 11 5-13 3 Lk 18 1-8