Labour and Reward

Τὴν αἴτησιν τῆς μητέρος τῶν υἱων Ζεβεδαίου οὐχ ὡς ἀδύνατον αὐτῳ παραιτ εἶται  ὁ Κύριος· ὁ γὰρ βούλεται δύναται· ἀλλ' ὡς ἄτοπον ἀπεπέμψατο. Εἰπὲ γὰρ, φησὶν, ἵνα οἱ δύο υἱοι μου καθίσωσιν, εἶς ἐκ δεξιῶν σοι, καὶ εἶς ἐξ εὐωνύμων σου ἐν τῇ βασιλείᾳ σου. Ὁ δὲ δίκαιος μισθαποδότης, εὐλόγῳ τινὶ κρίσει σωφρονίζει τὸ ἄτοπον. Οὐκ ἔστιν ἐμον δοῠναι ἁπλῶς τοῖς αἰτοῦσιν, ἀλλὰ παρασχεῖν μισωὸν τοῖς καμοῦσιν· οὐκ ἔστι γὰρ δικαίου κριτοῦ τοὺς ἱδρῶτας παριδεῖν, καὶ ῥᾳθύμοις παρασχεῖν. Εἰ τοίνυν τῆς καθέδρας ἐρῶσι, τοὺς ἀγῶνας οὐκ ἀγνοοῦσιν, ὦν ἐκείνη βραβεῖον τοῖς νομίμως ἀθλοῦσιν ἠτοίμασται. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΑΖ' Νειλῳ

The question of the mother of the sons of Zebedee was not for something that exceeded the power of the Lord, since had He wished He was able, but it was refused as something absurd. 'For say,' she said, 'that my two sons will sit with you, one at your right hand and one at your left, in your kingdom.'  1 But that righteous one who gives reward with reasonable judgement chides the absurdity. It is not mine to give what you have asked, but to furnish reward to those who have toiled, for it is not of correct judgement to have contempt for the sweat stained righteous and to reward those who are indolent. If then it is so for those who love to sit in seats, ignorant of struggle, so He has ready the prize for those whose custom it is to run the race. Saint Isidore of Pelustium, Book 1, Letter 137 To Nilus 1 Mt 20.21

Apostles and Poverty

Quod sit virtutibus cognata paupertas, terrena et coelestis comprobat disciplina. Athleta ad luctamen nudus accedit, confligit cum fluctibus nauta nudus, miles in acie non nisi expeditus assistit, qui tendit ad philosophiam, totum quod in rebus est ante contemnit. Est ergo virtutibus cognata paupertas; et si paupertas virtutum parens, virtutum socia sic habetur, sapere convenit, quare Christus ad virtutis officium pauperes sic elegit. Petrus et Andreas, Jacobus et Joannes, germintas combinata, immo congeminata paupertas in apostolurm eliguntur: pauperes censu, loco humiles, viles arte, obscuri vita, labore communes, addiciti vigiliis, fluctibus mancipati, negati honoribus, injuriis dati, praesidio retis, solo piscium captu victum vestitumque conquirentes. Sed in istis quantum vilis mundanus videbatur aspectus, pretiosas tantum animas Dei intuitus tunc videbat. Erant censu pauperes, sed innocentia locupletes; loco humiles, sed sanctitate sublimes, viles arte, sed simplictate pretiosi; obscuri vita, sed vitae merito perlucentes; labore communes, sed proposito singulares, addicti vigiliis, sed ad coelestes victorias jam vocati; fluctibus mancipati, sed fluctibus non demersi; negati honoribus, ditati magis honoribus, non negati; injuriis dati, sed injuriis non relicti; captores piscium, sed piscatores hominum decreti. Venite, inquit, et faciam nos fieri piscatores hominum; ut vitalis escae jactu, ut hamo coelestis verbi, de mortis gurgitte animas ad lucem tollerent sempiternam. Sanctus Petrus Chrysologus, Sermo XXVIII

Poverty is an associate of the virtues, an earthly discipline winning heaven's approval. An athlete goes to the contest stripped, a sailor swims naked amid the crashing waves, a soldier goes into battle unencumbered, he who takes to philosophy disdains everything which was his care before. Thus is poverty an associate of the virtues, and if poverty nurtures virtues, and so has fellowship with them, it befits here to know why Christ chose the poor for the office of virtue. Peter and Andrew, James and John, entwined shoots, are rather chosen for their shared poverty for Apostleship. Poor in property, set in humble place, at common work, living obscurely, at same occupation, bound to watches, sold to the waves, knowing no honour, given to injury, carers of nets,  seeking their food and clothing by the catching of fish. But in these low things of mere worldly appearance, God's sight saw only precious souls. They were poor in property, but innocent of wealth; in humble place, but high in holiness; at common work, but in simplicity precious; living obscurely, but glimmering for the reward of life; at same labour, but each for a plan; bound to watch, but already called to heavenly victory; sold to the waves but in the waves not drowning; knowing no honour but enriched with more than honours; given to injury but in injury not forsaken; catchers of fish, but commanded to be fishers of men. 'Come,' He said, 'and I shall make you fishers of men,' 1 that throwing forth the food of life, you may hook with the word of heaven and from the jaws of death bring souls to eternal light. Saint Peter Chrysologus, from Sermon 28 1 Mt 4.19

The Value of Work

Πολλὴν, ὡς ἔγνων, πληθὺν ἀδελφῶν συναγήοχας, καλῶς μὲν ζῇν ἐθιζόντων, ἀργὰς δὲ χεῖρας ἐχόντων. Τοῦτο δὲ οὕτε παρὰ Χριστοῦ εὕρες τελοῦμενον, οὔτε παρὰ Παύλου τοῦ σοφοῦ διδασκάλου τηρούμενον. Ὁ μὲν γὰρ καὶ ἀμπελῶνα, καὶ ἐργάσίαν καὶ μισθὸν ἐπ' αὐτῷ ἐπαγγέλλεται· ὁ δὲ ἐργάζεσθαι ταῖς χερσι, καὶ μηδενὸς προσδεῖσθαι ἐδίδαξεν. Εἰ τοίνυν καὶ Χριστῷ πείθῃ τῷ Θεῷ, καὶ Παῦλον τὸν πάνσοφον, ἢ ἐργάζεσθαι παίδευσον, ἢ τὴν πρόφασιν διδαξον, ἀφ' ἧς καὶ τραφήσονται, καὶ ἀνάπαυσιν ἔξουσι, καὶ πονηρῶν λογισμῶν καθαρεύσουσιν, οἱ μήτε Χριστῷ πειθαρχοῦντες, μήτε Παύλῳ ἀκολουθοῦντες. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΜΘ', Παυλῳ Ἀρχιμαναριτῃ

It is known that you have gathered together a great number of brothers, and that they are happily accustomed to live having no work for their hands. This, you will find, was not what Christ accomplished, nor did that wise teacher Paul hold to it. For He promised that men shall earn reward  at work in vineyard, 1 and the latter taught that he who works with hands needs no help from another. 2 If, then, you obey the Divine Christ and imitate the most prudent Paul, either teach them to work, or show them the cause of how they are fed and have their peace, and so they will be cleansed from wicked thoughts, they who neither offer obedience to Christ nor follow the path of Paul Saint Isidore of Pelusium, Book 1, Letter 49, To Paul the Archimandrite 1 Mt 20. 1-6 2 1 Thes 4.11

Apostles and Aromas

Qui male vivunt et christiani vocantur, iniuriam Christo faciunt: de qualibus dictum est quod per eos nomen Domini blasphematur. Si per tales nomen Dei blasphematur, per bonos nomen Domini laudatur. Audi Apostolum: Christi bonus odor sumus, inquit, in omni loco. Dicitur et in Canticis canticorum. Unguentum effusum nomen tuum. Ad Apostolum revoca intentionem: Christi, inquit, bonus odor sumus in omni loco, et in his qui salvi fiunt, et in his qui pereunt; aliis sumus odor vitae in vitam, aliis odor mortis in mortem: et ad haec quis idoneus? Occasionem nobis praebet praesens lectio sancti Evangelii de odore isto ita loqui, ut et a nobis sufficienter dicatur, et a vobis diligenter audiatur, Apostolo ipso ita dicente: Et ad haec quis idoneus? Ergo ut inde nos conemur loqui, numquid idonei sumus, aut vos audire haec idonei estis? Nos quidem idonei non sumus; sed idoneus est ille qui per nos dignetur dicere quod vobis prosit audire. Ecce Apostolus bonus odor est, sicut dicit ipse: sed ipse bonus odor aliis est odor vitae in vitam, aliis autem odor mortis in mortem; tamen bonus odor. Numquid enim ait: Aliis sumus bonus odor ad vitam, aliis malus odor ad mortem? Bonum odorem se dixit, non malum; et eumdem bonum odorem aliis ad vitam dixit, aliis ad mortem. Felices qui bono odore vivunt: quid autem infelicius illis qui bono odore moriuntur? Et quis est, ait aliquis, quem bonus odor occidit? Hoc est quod ait Apostolus: Et ad haec quis idoneus? Quomodo ea facit Deus miris modis, ut bono odore et boni vivant, et mali moriantur; quomodo sit, quantum Dominus inspirare dignatur, nam fortasse ibi lateat altior intellectus, qui a me non potest penetrari; tamen quousque penetrare potui, vobis non debet denegari. Paulum apostolum bene agentem, bene viventem, iustitiam verbo praedicantem, opere demonstrantem, doctorem mirabilem, fidelem dispensatorem, fama usquequaque disseminabat: quidam diligebant, quidam invidebant. Nam ipse quodam loco ait de quibusdam, quod non caste, sed per invidiam Christum annuntiarent; existimantes, inquit, tribulationem suscitare vinculis meis. Sed quid ait? Sive occasione, sive veritate Christus annuntietur. Annuntiant qui me amant, annuntiant qui mihi invident; illi bono odore vivunt, et illi bono odore moriuntur; tamen utrisque praedicantibus nomen Christi annuntietur, odore optimo mundus impleatur. Amasti bene agentem, vixisti bono odore: invidisti bene agenti, mortuus es bono odore. Numquid quia mori voluisti, ideo odorem illum malum esse fecisti? Sanctus Augustinus Hipponensi, In Evangelium Ioannis, Tractatus L Source: Migne PL 35.1760-61

Those who live wickedly and are named Christians give injury to Christ, concerning whom it is said that through them 'the name of the Lord is blasphemed.' 1 If by such folk the name of God is blasphemed, by the good the name of the Lord is honored. Listen to the Apostle Paul when he says, 'We are a sweet aroma of Christ in every place.' And it is said in the Song of Songs, 'Your name is as ointment poured forth.' 2 Attend again to the Apostle: 'We are a sweet aroma of Christ in every place, both in them that are saved and in them that perish. To the one we are the aroma of life unto life, to the other the aroma of death unto death: and who is sufficient for these things?' 3 The present reading of the holy Gospel gives to us occasion of so speaking about that aroma, that we may speak worthily, and that you may diligently listen to what is thus said by the Apostle, 'And who is sufficient for these things?' But are we then sufficient to attempt to speak about this, or you to hear? We, indeed, are not sufficient, but He is sufficient, who is pleased to speak by us what it may profit you to hear. Understand that the Apostle is a sweet aroma, as he calls himself, but that sweet aroma is 'to some the aroma of life unto life, and to others the aroma of death unto death;' yet still a sweet aroma. For does he say 'To some we are a sweet aroma unto life, to others an evil aroma unto death?' No, he said he was a sweet aroma, not an evil one, and himself the same good aroma, to some unto life, to others unto death. Happy they who live in this sweet aroma. But what misery can be greater than theirs to whom the sweet aroma is death? And who is it, says some one, whom the sweet aroma kills? It is to this the Apostle alludes in the words 'And who is sufficient for these things?'  How wonderful the ways by which God makes it that the good aroma is life to the good and death to the wicked; and how it is so, as much as the Lord is pleased to inspire me, for perhaps it yet hides a higher meaning beyond my power to penetrate, yet so far, I say, as I have been able to penetrate should not be denied to you. The fame of the correctness of the Apostle Paul's deeds and life, and the preaching of righteousness in word and the exhibition of it in works, and his wondrous teaching and his fidelity as a steward, were everywhere reported abroad, and some loved and some envied. For he himself speaks of a place where some did not preach Christ sincerely but of envy; 'Thinking,' he says, 'to add affliction to my bonds.' But what does he say? 'Whether in pretence or in truth, let Christ be preached.' 4 That is, they preach who love me, they preach who envy me; in the good aroma the former live and in it the latter die, and yet by the preaching of both let the name of Christ be proclaimed, and with this best of aromas let the world be filled. If you have loved one who does good, in the good aroma you have lived. If you have envied one doing good, you have died in the good aroma. But because you chose to die, did you turn the aroma into an evil one? Saint Augustine of Hippo,Tractate 50, On the Gospel of John 1 Rom 2.24 2 Song 1.3 3 2 Cor 2.14-16 4 Phil 1.17-18

Saul and the Church

Saule, saule, quid me persequeris? Non dixit: Quid persequeris membra mea? sed quid me persequeris? quia ipse in corpore suo, quod est Ecclesia, adhuc patitur iniquos. In cujus etiam membris beneficia collata, sibi facta esse denuntiat, cum ait: Esurivi, et dedistis mihi manducare. Et expondendo subjunxit: Quandiu uni ex minimus meis fecistis, mihi fecisitis. Sanctus Beda, Super Acta Apostolorum Expositio

Saul, Saul, why do you persecute me? 1 He did not say, 'Why do you persecute my members?' But 'Why do you persecute me?' Because He in His body which is the Church suffers on account of the iniquitous. And even the benefits done to His members, He announces that it is to Him that they are done, when He says, 'I hungered and you gave me to eat.' And in explanation he adds, 'What you do to the least of mine, you do to me.' 2 Saint Bede, Commentary on the Acts of the Apostles 1 Acts 9.4  2 Mt 25.40

Peter and the Lightning

Sic Petrus, cum, sanato homine qui claudus ex utero matris fuerat, signum fecit quod omnes qui cognoscerent valde mirarentur, dixit: Quid miramini in hoc, aut nos quid intuemini, quasi nostra virtute aut potestate fecerimus hunc ambulare? Deus Abraham, Deus Isaac, et Deus Jacob, Deus patrum nostrorum glorificavit Filium suum Jesum. Et paulo post: In fide nominis ejus hunc quem vidistis et nostis, confirmavit nomen ejus. Signum quippe faciens, intuentium oculos miraculi lumine perstrinxit; sed humilitatem custodiens, et laudem auctori reddens, quasi unde venerat rediit, quia lux fulguris unde fuerit ostendit. Sancta itaque animalia cum ad signa operanda veniunt, et cum ad reddendam auctori suo gloriam intus apud semetipsa redeunt, fulgur sunt, quia et ostendendo miracula, et exempla humilitatis praebendo, mentes intuentium feriunt et incendunt. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia V

So Peter says, with the healing of the man who was lame from his mother's womb, a sign made that all who understand greatly admire, 'Why do you wonder at this, or why do you gaze at us, as if by our own power or our own ability we have made this fellow walk? The God of Abraham and Isaac and Jacob, the God of our fathers has glorified His son Jesus.' 1 And a little after: 'In the faith of His name this which you see and know, confirms His name.' 2 A sign is certainly is made, striking the eyes of onlookers with the light of a miracle, but guarding humility, praise is returned to its Creator, as if returning it from where it came, as light of lightning shows where it came from. Thus holy creatures when they come to the working of signs, and when they have returned to the Creator of it the glory of it and to themselves return, are as lightning, because in the showing of miracles, and in the expression of humility, the mind of onlookers they catch up and cast down. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 5 1 Acts 3. 12-13 2 Acts 3.16

Peter And The Animals

Ἐγένετο ἐπ' αὐτὸν ἔκστασις. Οἱ τὰς φύσεις εἰσάγοντες ετερόδεκτοι φασὶν ἀνεπιδέκτους εἶναι σωτηρίας ἀνθρώπους ἐκείνους, τοὺς διὰ φαυλότητα ἤθους κύνας καὶ χαίρους καλουμένους, οἶς τὸ ἅγιον διδόναι καὶ τοὺς μαργαρίτας τοὺς θείους ἀπεῖπεν ὁ Σωτήρ. Πρὸς τούτοις τοὺς φύσει κακοὺς λέγουσι τοὺς εἰρημένους λύκους ἃπραγας καὶ ἀλώπεκας, καὶ πάντας ἅπαξ ἁπλῶς τούς ὀνόμασιν ἀλόγων ζώων δηλουμένους. Ἐλεγκτέον οὖν αὐτους, ὡς οὐδεὶς ἐκείνων κατὰ φὺσιν, ἁλλὰ κατὰ πρόθεσίν ἐστι κακὸς, ἐκ τῆς ἐγκειμένης ὀπτασίας. Τὸν γὰρ Πέτρον διδάξαι βουλόμενος ὁ Θεὸς, μηδένα ἄνθρωπον παραιτεϊσθαι ὡς κιονὸν καὶ ἀκάθαρον ὄντα, σκεῦος ἐμφερές τὶ ὀθόνης ἐκ τοῦ οὐρανου τίσσαρσιν ἀραχαῖς καθῆκεν ἐπὶ τῆς γῆς, ἐν ᾠ ὑπῆρχα πάντα τὰ γένη τῶν ἀλογῶν ζώων, ἀφ' ὦν πτύσας φαγεῖν ὁ Πέτρος προσετάττετο. Ὁ δὲ ἀκμὴν ἐμμένων τῇ Ἰουδαϊκῇ συνηθείᾳ, αἰσθητὰ νομίσας τὰ ὁρώμενα παρῃτήσατο, εἰπὼν, κοινὸν ἢ ἀκάθαρτον μηδέποτε βεβρωκέναι. Ταῦτα αὐτοῦ εἰρηκότος, ὁ χρησμὸς πρὸς αὐτὸν· Ἅ ὁ Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου. Ἀφ οὖ καὶ γνῶσιν λαβὼν, ὡς περὶ ἠθῶν ἀνθρώπων τούτων εἰρημένων, εἶπε δεδειχέναι αὐτῷ τὸν Θεὸν, ὡς οὐδεὶς κατὰ φύσιν ἀκάθαρτος ἀνθρώπων· δυὸ καὶ ἀνατιῥῥήτως ἀπαντῆσαι πρὸς τὸν Κορνήλιον, ὠφειληθῆναι θέλοντα σὺν παντὶ τῷ οἴκῳ τὴν εὐαγγελικὴν διδασκαλίαν. Ὅθεν ἐπιδέδεικται τὰ τετράποδα καὶ τὰ ἑρπετὰ καὶ τὰ πετεινὰ, ἀναφορὰν ἔχοντα εἰς τὰς ἀνθρώπων καταστάσεις ὑπὸ Θεοὺ χαρισθέντα· οὐ διὰ φύσιν, ἀντιπράττουσαν τὸ ἅγιον, τοὺς μαργαρίτος κεκώλυται κυσὶν ἢ χοίροις διδόναι, ἀλλὰ διὰ προαίρεσιν χειρίστην, ἤν καταλεῖψαι δυνατὸν μηκέται κύνα ἤ χοῖρον ὄντα. Ἡ Συροφοινίκισσα γοῦν γυνὴ διὰ πίστιν ἐκ κυνὸς ἄνθρωπος γέγονεν, ὅθεν καὶ τὸν ἄροτν τῶν τέκνων παρέσχεν αὐτῇ ὁ Ἰησοῦς. Δίδυμος Αλεξανδρεύς, Ἐις Τάς Πράξεις Τῶν Ἀποστόλων, Ἐκλογή Source: Migne PG 39.1675

He fell into a trance. 1 They who teach differently would have men of such natures that some are not able to be saved, those who through wretched behaviour are given the name of pigs and dogs, to whom the Saviour prohibits even the giving of holy things and divine pearls. 2 And they say that those who are evil in nature are rapacious wolves and foxes, and they are given the name of other irrational animals. But this is refuted by the present vision which will have nothing in its nature evil but in its intention. For when God wishes to teach Peter that no man must be rejected as impure and polluted, He sent a certain vessel of linen with four ends suspended from heaven to earth, in which were found all kinds of animals, and from these Peter, though he was averse, was commanded to eat. He was still then adhering to Jewish custom, and these things which appeared judging by bodily appearance only, he declined, saying, 'I have eaten nothing unclean or impure.' Having said this, the Divine voice said to him, 'What God has made clean shall not pollute you.' By which may be understood that God has spoken concerning the customs of men, that He show that no man in his own nature is unclean, and that therefore without hesitation Peter should go to Cornelius, who with his whole house was eager to seize the fruit of the Gospel teaching. So God showed four legged animals and reptiles, and birds, among which, by affinity, the diversity of man's character certainly falls. Thus not from nature is there repugnance for holy things and the prohibition of casting of pearls to dogs and pigs, but on account of depraved inclination, which even so is able to be overturned, that a man no longer be a dog or pig. Thus the Syrophoenician women by faith is made human from being a dog, whence Jesus gave to her the bread fit for children. 3 Didymus the Blind, Commentary on The Acts of the Apostles, Fragment 1 Acts 10.10 2 Mt 7.6 3 Mark 7.26

Being Peter

Εἰ δὲ φήσαντες καὶ ἡμεῖς, ὡς ὁ Πέτρος· Σὺ εἴ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ ζῶντες, οὐχ ὡς σαρκὸς καὶ αἰματος ἡμῖν ἀποκαλυψάντων, ἀλλὰ φωτὸς ἡμῶν τῇ καρδίᾳ ἐλλάμψαντος ἀπὸ τοῦ ἐν οὐρανοῖς Πατρὸς, γινόμεθα Πέτρος· καὶ ἡμῖν ἂν λέγοιτο ἀπὸ τοῦ Λόγου τό· Σὺ εἴ Πέτρος, καὶ τὰ εξῆς. Πέτρα γὰρ πᾶς  ὁ Χριστοῦ μαθητὴς, ἀφ' οὗ ἔπινον οἱ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, καὶ ἐπὶ πᾶσαν τὴν τοιαύτην πέτραν οἰκοδομεῐται ὁ ἐκκλησιαστικὸς πᾶς λόγος, καὶ ἡ κατ' αὐτὸν πολιτεία· ἐν ἐκαστῳ γὰρ τῶν τελείων ἐχόντων τὸ ἄθροισμα τῶν συμπληρούντων τὴν μακαριότητα λόγων, καὶ ἔργων, καὶ νοημάτων, ἔστιν ἡ ὑπὸ τοῦ Θεοῦ οἰκοδομουμένη Ἐκκλησία. Ὀριγεν, Κατὰ Ματθαιον Ἐξηγητικων, Τομος ΙΒ'

If we say, as Peter, 'You are the Christ, the living Son of God,' 1  and not as having it revealed by flesh and blood, but by the light from our Father who is in heaven blazing in our hearts, we are made Peter, and it will be said to us by the Word, 'You are Peter' and so on. For every disciple of Christ is a rock, from which drank those who drank from the spiritual stone which accompanied them, 2 and on every such stone is built the word of the Church, and by that is membership, for in each of those being perfected, that blessed gathering of perfecting words and deeds and thoughts is the building up of the Church by God. Origen, Commentary on Matthew, Book 12 1 Mt 16.16 2 1 Cor 10.4

Peter's Answer

Ἀποκριθεὶς δὲ Σίμον Πέτρος, εἶπε· Σὺ εἶ ὁ Χριστὸς ὁ Υἰὸς τοῦ Θεοῦ τοῦ ζῶντος.   Οὐκ εἶπεν ὁ Πέτρος· Σὺ εἶ Χριστὸς, ἢ Υἰὸς τοῦ Θεοῦ· ἀλλὰ· Ὁ Χριστὸς ὁ Υἰὸς τοῦ Θεοῦ. Πολλοὶ μὲν γὰρ χριστοὶ κατὰ χάριν, καὶ υἰοθεσίας ἀξίωμα ἔχοντες, ἀλλὰ μόνος εἶς ὁ φύσει Υἰὸς τοῦ Θεοῦ. Διὸ μετὰ ἂρθμου ἔφη· Ὁ Χριστὸς ὁ Υἰὸς τοῦ Θεοῦ. Εἰπὼν δὲ αὐτὸν Υἰὸν τοῦ Θεοῦ τοῦ ζῶντος, δείκνυσιν ὅτι αὐτὸς ζωὴ ἦν, καὶ θάνατος αὐτοῦ οὐ κυριεύει. Κἂν γὰρ πρὸς ὀλιγον ἡ σὰρξ ἠσθένησεν ἀποθανοῠσα, ἀλλ' ἄνέστη, μὴ δυναμένου τοῦ ἐν αὐτῇ Λόγου ὑπὸ δεσμὰ θανάτου κρατεῖσθαι. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον

And Peter answered, saying, 'You are the Christ, the Son of the living God.' 1 Peter did not say, 'You are a Christ, a son of God,' but 'the Christ, the Son of God,' for many are the christs anointed by grace who are thus made worthy of adoption as sons, but only one is by nature the Son of God. Therefore with the article he said, 'The Christ, The Son of God.' And saying that He is the Son of the Living God, he shows Him to be life and that death has no dominion over Him. For it was permitted that for a little time the weak flesh die, but He rose, for it was not able, with the Word in it, to be kept bound by death. Saint Cyril of Alexandria, Commentary on Matthew, Fragment 1 Mt.16.16

Gaining Faith and Knowledge

Μεγίστη δὲ ἀρετῶν μήτηρ, ἡ πίστις. Εἰκότως οὖν εἴρηται παρὰ τῷ Σολομῶντι· Σοφία ἐν στόματι πιστῶν. Ἐπεὶ καὶ Ξενοκρὰτης ἐν τῷ Περὶ φρονήσεως τὴν σοφὶαν ἐπιστήμην τῶν πρώτων αἰτίων καὶ τῆς νοητῆς οὐσίας εἶναί φησι· τὴν φρόνησιν ἡγούμενος διττήν· τήν μὲν πρακτικὴν, τὴν δὲ θεωρητικήν· ἤν δὴ σοφία ὑπαρχειν ἀνθρωπίνην. Διόπερ ἡ μὲν σοφία φρόνησις, οὐ μὴν πᾶσα φρόνησις σοφία. Δέδεικται δὲ τῆς τῶν ὅλων ἀρχῆς ἐπιστήμη πιστὴ, ἀλλ' οὐκ ἀπόδειξις εἶναι. Καὶ γὰρ ἄτοπον τοὺς μὲν Πυθαγόρου τοῦ Σαμίου ζηλωτὰς, τῶν ζητουμένων τὰς ἀποδείξεις παραιτουμένους, τὸ, Αὐτὸς ἔφα, πίστιν ἡγεῖσθαι, καὶ ταύτῃ ἀρκεῖσθαι μόνη τῇ φωνῇ πρὸς τὴν βεβαίωσιν ὧν ἀκηκόασι τοὺς δὲ τῆς ἀληθείας φιλοθεάμονας ἀπιστεῖν ἐπιχειροῦντας ἀξιοπίστῳ διδασκάλῳ, τῷ μόνῷ Σωτῆρα Θεῷ βασάνους τῶν λεγομένων ἀπαιτεῖν παρ' αὐτοῦ. Ὁ δὲ, ὁ ἔχων ὧτα ἀκούειν ἀκουέτω, λέγει. Καὶ τίς οὗτος; Ἐπίχαρμος εἰπάτω· Νοῦς ὁρῇ, νοῦς ἀκούει· τὰ δ' ἄλλα, κωφὰ καὶ τυφλά. Ἀπίστους εἴναί τινας ἐπιστύφων Ἡράκλειτος φησιν· Ἀκοῦσουσι οὐκ ἐπιστάμενοι, οὐδ' εἰπεῖν· ὠφεληθεὶς δήπουθιν παρὰ Σολομῶντος· Ἐὰν ἀγαπήσῃς ἀκούειν, ἐκδεξῃ· καὶ ἐὰν κλίνῄς τὸ οὖς σου, σοφὸς ἔσῃ. Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; Ἠσαϊας φησίν· Ἡ μὲν γὰρ πίστις ἐξ ἀκοῆς· ἡ δὲ ἀκοῃ διὰ ῥήματος Θεοῦ, φησὶν ὁ Ἀπόστολος· Πῶς οὖν ἐπικαλέσονται, εἰς ὄν οὐκ ἐπίστευσαν; Πῶς δὲ πιστεύσουσιν, οὔ οὐκ ἤκουσιν; Πῶς δὲ κηρύξουσιν, ἐὰν μὴ ἀποσταλῶσι; Καθὼς γέγραπται· Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ ἀγαθὰ. Ὁρᾷς πῶς ἀνάγει τὴν πίστιν δι' ακοῆς καὶ τῆς τῶν ἀποστόλων κηρύξεως; Κλήμης ὁ Ἀλεξανδρεύς, Στρωματεων, Λογος Δευτερος, Κεφ Ε'

And faith is the greatest mother of the virtues. Rightly then it is said by Solomon, 'Wisdom is in the mouth of the faithful.' 1 Since also Xenocrates, in his book On Intelligence says that wisdom is the knowledge of first causes and of intellectual essence, and he considers intelligence as twofold, practical and theoretical, which latter is human wisdom. Thus wisdom is intelligence, but all intelligence is not wisdom. And it has been shown, that the knowledge of the first cause of all things is of faith, but is not demonstration. For strange that the followers of Pythagoras of Samos, dismissing demonstrations of the things in question, should regard the bare 'He said' as ground of belief and that this expression alone was enough for the confirmation of what they heard, while those devoted to the contemplation of the truth should disbelieve a trustworthy teacher, God the only Saviour, and demand of Him tests of His words. But He says, 'He that has ears to hear, let him hear.'  2 And who is he? Let Epicharmus say, 'Mind sees, mind hears; all besides is deaf and blind.'  Deploring some as faithless, Heraclitus says, 'Not knowing how to hear or to speak.' Aided doubtless by Solomon, who says, 'If you love to hear, you shall understand; and if you incline your ear, you shall be wise.' 3 And Isaiah says 'Lord, who has believed our report?' 4 The Apostle says, 'For faith comes by hearing, and hearing by the word of God.'  5 And: 'How then will they call on Him in whom they have not believed? And how shall they believe not having heard? And how shall they preach if they are not sent? As it is written, 'How beautiful the feet of those who bring good tidings.' 6 So see how faith is brought by hearing and the preaching of the Apostles. Clement of Alexandria, from The Stromata, Book 2, Chap 5 1 Sir 15:10  2 Mt 11.15  3 Sir 6:33 4 Is 53:1 5 Rom 10.17  6 Rom 10 14-15

John the Forerunner

Spiritu sancto, inquit, replebitur adhuc ex utero matris suae. Videtis quemadmodum Joannes ante pervenit ad coelum quam tangeret terram, ante accepit divinum Spiritum quam haberet humanum, ante suscepit divina munera quam corporis membra, ante coepit vivere Deo quam sibi, immo ante vixit ille Deo quam Deus viveret illi, juxta Apostoli: Vivo autem jam non ego, vivit vero in me Christus. Sexto mense suae matris exsultat in utero, et in uterum Virginis venisse nuntiat Christum. Fervens nuntius, qui ante gestivit nuntiare quam vivere; impatiens dux, qui antequam perveniret ad corpus pervenit ad Regem; ante rapuit arma quam membra; ante aciem petiit quam lucem; et ut vinceret mundum, vivit ante naturam, ipse sine visceribus viscera matris exsuscitat; et quia tardabat corpus, solo spiritu implet evangelizantis officium. Quid dicam? Joannes antequam Christum praecederet, se praecessit. Sanctus Petrus Chrysologus, Sermo XCI

'With the Holy Spirit,' the angel said, 'he shall be filled while yet in the womb of his mother.' 1 You see how John reaches heaven before he touches earth, that first he received the Divine Spirit before a human one, that he acquired Divine gifts before corporeal members, that first he lived for God before himself, that he lived for God before God would live for him, according to what the Apostle says, 'It is no longer I who live, but Christ lives in me.' 2 In the sixth month he leaps in the womb of his mother and he announces that Christ has come into the womb of the Virgin. He is an eager messenger who was intent on making an announcement before living, he is an impatient guide who before he came to the body came to the King. He took up arms before his corporeal members, he sought the battlefield before the light, and that he gain victory over the world, he lived before nature's way. Without internal organs he shook the internal organs of his mother, and because his body was slow, with the spirit alone he fulfilled the duty of evangelising. What shall I say? Before he was the forerunner of Christ, John was his own forerunner. Saint Peter Chrysologus, from Sermon 91 1 Lk 1.15 2 Gal 2.20

Judgement and John

In omne enim quod de nobis dicitur, semper taciti recurrere ad mentem debemus, interiorem testem et judicem quaerere. Quid enim prodest si omnes laudent cum conscientia accuset? Aut quid poterit obesse si omnes nobis derogent, et conscientia sola nos defendat? Beatus ergo Job inter linguas derogantium inflexa mente persistens, quia in terra se impugnari falsis sermonibus vidit, in coelo testem quaesivit. Hinc Isaias ait: Popule meus, qui beatificant te, ipsi te decipiunt, et viam gressuum tuorum dissipant. Qui videlicet populus ne verba suae laudis attenderet, et in culpis altius periret, statim dicitur quem aspiciat, cujus judicium pertimescat, cum subditur: Stat ad judicandum Dominus, stat ad judicandos populos. Ac si aperte diceretur: Judicia humana cur sequeris, qui stare super te coelestem judicem scis. Hinc est quod Joannem Baptistam Veritas esse arundinem vento agitatam negat, dicens: Quid existis videre in desertum? Arundinem vento agitatam? Quod quia negando dixerit, non affirmando, subjuncta verba testantur. Ait enim: Sed quid existis videre in deserto? Hominem mollibus vestitum? Ecce qui mollibus vestiuntur in domibus regum sunt. Arundo autem vento agitata modo flatibus erigitur, modo flatibus inclinatur. Omnis autem infirmus animus, qui vel derogatione dejicitur, vel laudibus exaltatur, arundo vento agitata est. Quod Joannes non erat, quia inflexibilem mentis verticem inter laudes hominum et derogationes tenebat. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX

For in everything that is said about us, we should always turn in silence to the mind, and seek interior witness and judgement. What does it profit us if everyone praises us and our conscience accuses us? Or why should it trouble us if everyone disparages us and our conscience alone defends us? Thus the blessed Job endured with inflexible mind among the tongues of detractors, because seeing that on earth he was assaulted with false words, in heaven he sought a witness. Whence Isaiah says, 'O My people, those who bless you, they deceive you, and they destroy the way you walk.' 1 And that no one attend to the words of praise of the people and in higher blame perish, instantly it is said what one should consider, and of whom the judgement fear, when it is then added: 'The Lord stands to give judgement, He stands to judge the people.' 2  Which may be more openly expressed: 'Why do you follow human judgement when you know that heavenly judgement stands over you?' Which is why the Truth speaks of John the Baptist as a reed refusing to be  shaken by the wind, saying, 'What did you go out into the desert to see? A reed shaken by the wind?' 3 That He said it that it be denied, not affirmed, the following words bear witness, for He then said, 'But what did you go out to see in the desert? A man in soft vestments? Behold, those who dress in softness are in the palaces of kings.' A reed shaken by the wind is as a wave rising and falling. Every weak soul, that is, one that is either dejected by disparagement or exalted by praise, is a reed shaken by the wind. John was not that, but with inflexible height of mind he held himself firm among the praise and detraction of men. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, Homily 9 1 Is 3.12 2 Is 3.13 3 Mt 11.7

Care and Nourishment

Sed inter ista inimici jacula imperterritus manet, nobisque portum securitatis fidum tutumque demonstrat. Sequitur enim, 'Jacta in Dominum cogitationem tuam, et ipse te enutriet: non dabit in aeternum fluctionem justo. Ademit nobis etiam in Evangelis Dominus sollicitudinis necessitatem, dicens: Nolite solliciti esse de crastino; sufficit enim diei malitia sua. Quaerite primum regnum Dei et justitiam ejus et omnia praestabuntur vobis: omnem scilicet curam in promerendo Dei regno et justitia collocandam. Jactanda ergo super eum cura est: ipse enim enutriet, secundum illud: Super aquam refectionis enutruvit me. Enutriens autem non relinquet in fluctibus istius saeculi, sicuti enutritus Jacob omnem tempestatem et odiorum et durae servitutis evasit dicens: Deus qui enutrivit me a juventute mea. Ipse enim vitae auctor est, ipse cibi largitor, non terreni tantum, sed etiam spiritalis. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum  LIV

But among these attacks of the enemy he remains fearless, showing to us that complete faith is a secure port. For it follows, 'Cast your thoughts on the Lord and He shall nourish you; He shall not give the righteous into eternal flux.' 1 And in the Gospel the Lord takes away from us the necessity of worry, saying. 'Do not be anxious about tomorrow, for the day's evil suffices for itself. Seek first the kingdom of God and His righteousness and all things shall be given to you.' 2 For every care should be for the gaining of God's kingdom and the gathering of righteousness. Cast, then, all your care on Him, for He shall nourish you according to which, 'Over refreshing waters He led me'. 3 And nourishing He does not abandon one to the waves of this world, just as the nourished Jacob escaped every storm and hate and hard servitude, saying, 'God has nourished me from my youth.' 4 He is the author of life, He is the giver of bread, not only of the earth, but even of the spirit. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 54 1 Ps 54.23 2 Mt 6 34,33 3 Ps 22.2 4 Gen 48.15

The Martyrdom of Alban

Magnificavit igitur misericordiam suam nobiscum Deus volens omnes homines salvos fieri et vocans non minus peccatores quam eos qui se putant iustos. Qui gratuito munere, supra dicto ut conicimus persecutionis tempore, ne penitus crassa atrae noctis caligine Britannia obfuscaretur, clarissimos lampades sanctorum martyrum nobis accendit, quorum nunc corporum sepulturae et passionum loca, si non lugubri divortio barbarorum quam plurima ob scelera nostra civibus adimerentur, non minimum intuentium mentibus ardorem divinae caritatis incuterens: sanctum Albanum Verolamiensem, Aaron et Iulium legionum urbis cives ceterosque utriusque sexus diversis in locis summa magnanimitate in acie Christi perstantes dico. Quorum prior postquam caritatis gratia confessorem persecutoribus insectatum et iam iamque comprehendendum, imitans et in hoc Christum animam pro ovibus ponentem, domo primum ac mutatis dein mutuo vestibus occuluit et se discrimini in fratris supra dicti vestimentis libenter persequendum dedit, ita Deo inter sacram confessionem cruoremque coram impiis romana tum stigmata cum horribili fantasia praeferentibus placens signorum miraculis mirabiliter adornatus est, ut oratione ferventi illi Israeliticae arenti viae minusque tritae, stante diu arca prope glareas testamenti in medio Iordanis canali, simile iter ignotum, trans tamesis nobilis fluuii alueum, cum mille uiris sicco ingrediens pede suspensis utrimque modo praeruptorum fluvialibus montium gurgitibus aperiret et priorem carnificem tanta prodigia videntem in agnum ex lupo mutaret et una secum triumphalem martyrii palmam sitire vehementius et excipere fortius faceret. Ceteri vero sic diversis cruciatibus torti sunt et inaudita membrorum discerptione lacerati ut absque cunctamine gloriosi in egregiis Ierusalem ueluti portis martyrii sui trophaea defigerent. De Excidio et Conquestu Britanniae, Sanctus Gildas Sapiens

God, therefore, magnified His mercy to us, wishing that all men should be saved, and He calls sinners no less than those who think themselves righteous. He who, of His own free gift, in the above mentioned time of persecution, as we understand it, lest Britain be utterly engulfed in the thick darkness of black night, kindled for us the bright lamps of holy martyrs, the tombs of whose bodies and the places of their passion, had they not, so many of them, been taken from us the citizens on account of our numerous crimes, through the woeful division of the barbarians, 1 would now inspire the minds of those who gazed at them with a far from feeble glow of divine love, Saint Alban of Verulamium, Aaron and Iulius, citizens of the city of the legion, and the rest of both sexes in different places, who were firm in the lofty spirit of the mind of Christ. The former of these, for the sake of charity, hid a confessor when he was hunted by persecutors and just about to be taken, imitating in this Christ laying down his life for the sheep. First in his house and then by exchanging clothing with him, he concealed him, in the clothes of the brother mentioned willingly exposing himself to being pursued. Thus being well pleasing to God, during the time between his holy confession and cruel death, in the presence of the impious, who bore the Roman marks with their hideous forms, he was wonderfully adorned with miraculous signs, so that by fervent prayer, like that dry little-trodden way of the Israelites, when the ark of the covenant stood long on the gravel in the middle of Jordan, he opened an unknown way through the bed of the noble river Thames, and with a thousand men walked through with dry foot, the rushing waters on either side hanging like abrupt precipices, and by sight of such wonders first transformed his executioner from a wolf into a lamb, and as one with himself caused him to thirst more eagerly for the triumphant palm of martyrdom and more bravely to achieve it. Others, in truth, were so tortured with diverse torments, and mangled with unheard of tearing of limbs, that without delay, as if at the illustrious gates of Jerusalem, they raised trophies of their glorious martyrdom. On The Destruction and Ruin of Britain, Saint Gildas the Wise 1 The Anglo-Saxon Invasion of Britain

Beauty and the Will

Κύριε ἐν τῷ θελήματί σου παρέσχου τῷ κάλλει μου δύναμιν ἀπέστρεψας δὲ τὸ πρόσωπόν σου καὶ ἐγενήθην τεταραγμένος. Κάλλος δὲ ψυχῆς ἡ τῶν ταύτης δυνάμενων συμφωνία, ἐπεὶ καὶ σώματος ἡ τῶν μελῶν συμμετρία. Τοῦτό μοι τοίνυν τὸ κάλλος παράσχου, ὅπερ ἀνελαβεν ποιήσας σου τὸ θέλημα καὶ τοῦ ἐν οὐρανοῖς Πατρός· ἐπεὶ πᾶς ὁ συμμορφος γεγονὼς τῆς εἰκόνος τοῦ Υἱοῦ τοῦ Θεοῦ, κάλλος θεόθεν ἔσχεν ἐνωθεὶς τῷ Κυριακῷ θελήματι. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμους, Ψαλμος ΚΘ'

'Lord, by your will you gave strength to my beauty, but when you turned your face away I was sorely troubled.' 1 The beauty of the soul is the harmonious arrangement of the virtues, as the symmetry of the  members of the body. This beauty, therefore, give to me, which reception is the doing of the will of our Father who is in heaven; everyone who is like an image of the Son of God takes on the Divine beauty in the adoption of the Dominical will. Didymus the Blind, Commentary on the Psalms, from Psalm 29 1 Ps 29.8