Three Reconciliations

Tres sunt quibus reconciliari debemus; hominibus, angelis, Deo. Hominibus per aperta opera; angelis, per occulta signa; Deo per puritatem cordis. Nam de operibus quae coram hominus facienda sunt, scriptum est: Luceat lux vestra coram hominibus, ut videant vestra opera bona, et glorificent Patrem vestrum qui in coelis est. De angelis dicit David: In conspectu angelorum psallam tibi. Occulta autem signa sunt gemitus, suspira, usus cilicii, et caetera poentitentiae insignia, quae angelis placent. Unde est illud: Gaudium est angelis Dei super uno peccatore poenitentiam agente. Ut autem Deo reconciliemur, nec operibus, nec signis, sed puritate et simplicitate cordis indigemus. Scriptum est enim: Beati mundo corde quoniam ipsi Deum videbunt. Et illud: Si oculus tuss fuerit simplex, etc Sanctus Bernardus Clarae Vallensis, Sententiae Source: Migne PL 183.752a-b

There are three with whom we should be reconciled: with men, with angels with God. With men by overt works, with angels by hidden signs, with God by purity of heart. For concerning works which we should do before men, it is said: 'Let your light shine before men, that they see your works and glorify your Father who is in heaven.' 1 Concerning angels David says: 'In the sight of your angels I sing to you.' 2 For the hidden signs are groans and sighs and the use of a hairshirt, and other insignia of penitence, which please the angels. Whence it is said: 'The angels of God rejoice over one sinner who becomes penitent.' 3 And we are reconciled to God, not by works, nor by signs, but by purity and simplicity of heart. For it is written: 'Blessed are the pure in heart, for they shall see God.' 4 And: 'If your eye is clean...' etc 5 Saint Bernard of Clairvaux, Sentences 1 Mt 5.16 2 Ps 137.1 3 Lk 15.10 4 Mt 5.8 5 Mt 6.22

The Lord's Comfort

At illi ut viderunt eum ambulantem super mare putaverunt fantasma esse et exclamaverunt, omnes enim eum viderunt et conturbati sunt. Et statim locutus est cum eis, et dixit illis: Confidete, ego sum, nolite timere. Et ascendit ad illos in navum, et cessavit ventus. Et tangitur hic consolatio timentium, et liberatio in periculo existentium: et de consolatione dicit consolator Dominus ut eum per vocem cognoscxerent, quem ambulantem in undis non cognoverunt. Sonet vox tua in auribus meis: vox enim tua dulcis. confidentia enim est amplitudo animi in spe periculum evadendi. Confidite, quia ego vici mundum, cuius pressuram significat tempastas exerta. Ut non simus fidentes in nobis, sed in Deo qui de tantis periculis nos eripuit et eruit: in quem speramus, quoniam et adhuc eripiet: in quem speramus, quoniam et adhuc eripiet, adiuvantibus vobis in oratione pro nobis, quia 'ego sum' haec enim est causa confidentiae, quod ipse est, qui vere est quia omnem saeculi motum sua comprimit immutabilitate: et omne quod apparet, et non vere est, eo quod mutabile est, sua certificate vertitate, et illuminatione. Qui solus habet immortalitate, et lucem habitat inaccessibilem. Ego sum qui sum. Nolite timere in periculis, vel phantasiis apparentibus: quia praesentia mea vobis erit causa salutis. Non timebis a timore nocturno, a negotio perambulante in tenebris. Et ascendit ad illos in navi, ut liberaret a periculo tempestatis sicut certificaverat contra phantasma. Et cessavit ventus, tentationis qui fuit causa turbantionis. Imperavit ventis et mari, facta est tranquillitas magna. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput VI Source: Here p69

But seeing Him walking on the sea, they thought Him to be a ghost and they cried out, and all who saw were troubled. And immediately He spoke to them and said to them: Be of cheer, it is I, do not fear. And He came up into the boat and the wind stopped. 1 This touches on the comforting of those who fear and the liberation of those who live amid danger, and the Lord, the Comforter, speaks for comforting, that they know him by His voice, who they did not know walking on the waters. 'Your voice in my ears, indeed your voice is sweet.' 2 For confidence is an expansion of the soul in the hope of escaping danger. 'Be of cheer, because I have conquered the world.' 3 Which world is signified here by the pressure exerted by the storm. 'That we are not confident in ourselves but in God who seizes us and delivers us from such dangers, in whom we hope, because even yet He will deliver us, with your help in prayer for us.' 4 And 'It is I' is the cause of confidence, because He is the one who truly fixes fast every disturbance of the changeable world, even everything which appears and is not true because it is changeable He fixes with his truth and light. 'He who alone has immortality, and dwells in inaccessible light.' 5 'I am who I am.' 6 'Do not fear' amid danger, or because of the appearance of phantasms, since my presence shall be your salvation. 'You shall not fear night terrors, nor that which walks in darkness.' 7 'And He came up into the boat.' That He deliver them from the danger of the storm, just as he assured them against a phantom. 'And the wind stopped.' Of the trial which was the cause of distress. 'And He commanded the winds and the sea and there was a great calm.' 8 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 6 1 Mk 6.50-51 2 Song 2.14 3 Jn 16.33 4 2 Cor 1.9-11 5 1 Tim 6.16 6 Exod 3.14 7 Ps 90.5 8 Mt 8.26

Speaking And Works

Et ingressus est in me spiritus postquam locutus est mihi, et statuit me supra pedes meos... Notandus nobis est ordo locutionis et operis, quia prius similitudo gloriae Domini apparet ut dejiciat, postmodum alloquitur ut elevet, deinde superabundantis gratiae spiritum mittit et levat, ac supra pedes statuit. Nisi enim aliquid de aeternitate in mente videremus, nunquam in faciem nostram poenitendo caderemus. Sed jam jacentes vox Domini consolatur ut in opere surgamus, quod tamen nos facere nostra virtute non possumus. Ipsius ergo non spiritus implet et levat, et super pedes nostros statuit, ut qui proni in poenitentia pro culpa jacuimus, recti postmodum in bono opere stemus. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX Source: Migne PL 76.871a-b

And the spirit came into me after He spoke to me, and He stood me on my feet... 1 We should note the order of speaking and works, because first the likeness of the glory of the Lord appears so that he is cast down, then after that he is spoken to so that he might rise, and then He sends the spirit of superabundant grace and lifts him up and stands him on his feet. For unless we see something of the eternal in our minds, never shall we fall on to our face in penance. But now with the voice of the Lord sent forth there is consolation so that we might rise in works, which by our own strength we would not be able to do. Therefore His spirit does not fill us, nor raises and stands us on our feet, unless we have cast ourselves down prone in penance for fault, that after we may stand erect in good works. Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 9 1 Ezekiel 2.2

Trials And Comfort

Ἐμνήσθην τῶν κριμάτων σου ἀπ' αἰῶνος, Κύριε, καὶ παρεκλήθην. Ἔλαβον γὰρ εἰς νοῦν τὰ κατὰ τὸν Ἄβελ, τὰ κατὰ τὸν Ἀβραὰμ, τὰ κατὰ τὸν Ἰσαὰκ, τὰ κατὰ τὸν Ἰὼβ, τὰ κατὰ τὸν Μωσῆ, ὅπως καὶ ποικίλοις περιπεσεῖν συνεχωρήθησαν πειρασμοῖς, καὶ περιφανεῖς αὐτοὺς ὕστερον καὶ περιβλέπτους ἀπέφηνας, ψυχαγωγίαν ἐντεῦθεν ἀποχρῶσαν ἐπορισάμην. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡΙΗ´ Source: Migne PG 80.1837b

I was mindful of your judgements from of old, O Lord, and I was comforted. 1 I brought to mind the things that befell Abel and Abraham and Isaac and Jacob and Joseph and Job and Moses, how you allowed them to fall into various trials, and then you brought them forth illustrious and celebrated, for which reason I received consolation that strengthens the soul. Theodoret of Cyrrhus, Interpretation of the Psalms, from Psalm 118 1 Ps 118.52

Forgiveness And Humility

Ὁ ζητῶν ἄφεσιν ἁμαρτιῶν, ἀγαπάτω ταπεινοφροσύνην· ὁ δὲ κατακρίνων τὸν ἕτερον, σφραγίζει τὰ ἑαυτοῦ κακά. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Source: Migne PG 65.921a

He who seeks forgiveness of sins, let him love humility. He who condemns another puts the seal on his own evils. Saint Mark The Ascetic, On The Spiritual Law.

A Monk's Judgement

Ἦλθέ ποτε ὁ ἀββᾶς Ἀμμονᾶς εἰς τόπον γεύσασθαι, και ἦν ἐκεῖ εἷς ἔχων φήμην κακήν· καὶ συνέβη ἐλθεῖν τὴν γυναῖκα, καὶ εἰσελθεῖν εἰς τὸ κελλίον τοῦ ἀδελθοῦ τοῦ ἔχοντος τὴν κακὴν φήμην. Μαθόντες οὖν οἱ οἰκοῦντες εἰς τὸν τόπον ἐκεῖνον, ἐταράχθησαν, καὶ συνήχθησαν, ὥστε διῶξαι αὐτὸν ἐκ τοῦ κελλίου. Καὶ γνόντες ὅτι ὁ ἐπίσκοπος παρεκάλεαν αὐτὸν, ὅπως παραγένηται σὺν αὐτοῖς. Ὡς δὲ γνῶ ὁ ἀδελφὸς, λαβὼν τὴν γυναῖκα ἔκρυψεν εἰς πίθον μέγαν. Παραγενομένου δὲ τοῦ πλήθους, εἶδεν ὁ ἀββᾶς Ἀμμωνᾶς τὸ γενόμενον, καὶ διὰ τὸν Θεὸν ἐσκέπασε τὸ πρᾶγμα· καὶ εἰσελθῶν ἐπάνω τοῦ πίθου, καὶ ἐκέλευσε ζητηθῆναι τὸ κελλίον. Ὡς οὖν ἐψηλάφησαν, καὶ οὐχ εὗρον τὴν γυναῖκα, εἶπεν ὁ ἀββᾶς Ἀμμωνᾶς· Τί ἐστι τοῦτο; ὁ Θεὸς συγχωρήσει ὑμῖν. Καὶ εὐξάμενος ἐποίησε πάντας ἀναχωρῆσαι· καὶ κατασχὼν τὴν χεῖρα τοῦ ἀδελφοῦ, εἶπεν αὐτῷ· Πρόσεχε σεαυτῷ, ἀδελφέ. Καὶ τοῦτο εἰπὼν, ἀνεχώρησεν. Ἀποφθέγματα Ἀγίων Γερόντων, Παλλάδιος Γαλατίας Source: Migne PG 65.121d-124a

One time Father Ammonas came to eat in a place and there was a monk of evil repute there. It happened that a woman entered the cell of the brother of evil reputation. The monks that lived in that place, learning this, were troubled and gathered together so that they might drive the monk from his cell. And knowing that the bishop was there they asked him to come with them. The brother learnt of this and hid the woman in a large cask. The crowd of monks came and with them father Ammonas, who knew what was happening but for the sake of God kept the matter secret. He entered, sat on the cask and ordered the cell searched. So they searched and did not find the woman. Father Ammonas said, 'What is this? May God forgive you.' He prayed and made everyone go out, and then taking the hand of the brother, he said to him, 'Look to yourself, brother.' 1 And having said this, he left. Sayings of the Desert Fathers, Palladius of Galatia 1 cf Deut 15.9

Church And Sin

Propter nomen tuum, Domine, propitiaberis peccato meo; copiosum est enim. Hoc bene ad personam refertur Ecclesiae, cujus congregationem ex diversis peccatoribus constat evenisse. Propter nomen tuum, Domine: quia Jesus dicendus erat, quod lingua nostra Salvator interpretatur. Nomen siquidem ipsum salutis intelligitur esse professio. Sequitur, copiosum est enim, id est cui non possis parcere propter se, sed propter tui nominis sanctitatem. Sed dum copiosum dicitur peccatum, abundantissimum esse monstratur: quoniam cursu temporis semper augetur; et nisi fuerit divina miseratione subventum, quantum vita protenditur, tantum humana fragilitate peccatur. Et memoria reconde quod Ecclesia dicit pro parte membrorum, copiosa sua esse peccata; ut qui se praedicant esse mundos, sicut Catharistae, intelligant se portionem cum sancta Ecclesia non habere. Cassiodorus, Expositio In Psalterium, Psalmus XXIV Source: Migne PG 70.179d-180a

On account of your name, O Lord, be merciful to my sin, because it is copious. 1 This refers to the person of the Church, whose congregation has been established from various sinners. 'On account of your name,' which should be said as Jesus, which in our tongue is interpretated as Saviour. The same name being understood as the profession of salvation. It then says: 'Because it is copious' that is, which you are not able to spare on its own account but on account on the holiness of your name. But when sin is called copious, it is shown to be most abundant, because it ever grows in the course of time, and unless Divine mercy shall come, the more that life is extended, so the more human weakness sins. And let memory lay up what the Church says about a part of its members, that its sin is copious, that those who proclaim themselves to be pure, like the 'Catharistae', 2 understand that they have no portion with the Holy Church. Cassiodorus, Commentary On The Psalms, Psalm 24 1 Ps 24.10 2 'The Pure', likely Novatians

The Ways Of Temptation

Deinde concuspiscentia cum conceperit, parit peccatum. Peccatum vero, cum consummatum fuerit, generat mortem. Tribus modis tentatio agitur, suggestione, delectatione, consensu. Suggestione hostis, delectatione autem, vel etiam consensu nostrae fragilitatis. Quod si, hoste suggerente, delectari aut consentire peccato nolumus, tentatio ipsa nobis ad victoriam provenit, qua coronam vitae meramur accipere. Si vero et hostis suggestione paulatim a recta intentione abstrahimur, et vitio incipimus illici, delectando quidem offendimus, sed necum lapsum mortis incurrimus. At si delectationem concepti corde facinoris, etiam partus pravae sequitur actionis, nobis, jam mortis reis, victor hostis abscedit. Quod ut astruamus exemplis, tentatus est Joseph verbis dominae, sed quia concupiscentiam libidinis non habuit, suggestione tantum, non etiam delectatione vel consensu tentari potuit, ideo victor evasit. Tentatus est David visu uxoris alienae, et quia necdum carnis appetitum vicerat, a concupiscentia sua abstractus et illectus est. Atque ubi conceptum scelus perfecit, reatum mortis etiam proprio ore judicatus incidit, quam tamen poenitendo evasit. Tentatus est Judas per philargyriam, et quia erat avarus, ab ipsa sua concupiscentia abstractus et illectus, ad interitum consentiendo decidit. Tentatus est Job multipliciter, sed quia nec possessiones, nec salutem corporis divinio amori praeposuerat, tentari quidem suggestione hostili potuit, sed consentire vel saltem delectari peccato nullatenus valuit. Quod ergo dicitur, Peccatum, cum consummatum fuerit, generat mortem: respicit e contrario ad hoc quod supra dictum est de eo qui suffert tentationem, quia cum probatus fuerit, accipiet coronam vitae. Sicut enim ille qui tentatus superat praemia vitae meretur, ita nimirumque qui concupiscentiis suis illectus a tentatione superatur, merito ruinam mortis incurrit. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.14c-15a

Then when lust has conceived it brings forth sin, but sin, when it is consummated, produces death 1 Temptation works in three ways, by suggestion, by delight, and by consent. By the suggestion of the enemy, but by the delight and consent of our fragility. Thus if, with the enemy's suggestion, we do not wish to delight in or consent to sin, the temptation bring us to victory, by which we merit to receive the crown of life. If however, by the suggestion of the enemy, we are, little by little, drawn away from the right intention, and we begin to be enticed by the vice, we offend in that delight, though we do not yet race into the ruin of death. But if the delight in the deed is conceived in the heart, and the birth of the evil action follows, to us, now with the things of death, is lost victory over the enemy. Let us give some examples: Joseph was tempted by the words of that lady, but because he had no desire for lust, only having the suggestion, he was not able to be tempted by delight or consent, and therefore he escaped as the victor. 2 David was tempted by the sight of a another man's wife, and because he had not yet conquered the desire of the flesh, he was carried off by lust and he was enticed. And when he performed the crime, he was judged to have fallen into the guilt of death by his own mouth, which however he escaped by penance. 3 Judas was tempted by love of money, and because he was avaricious, he was drawn away by his own lust and enticed, and he came to consent to murder. Job was tempted by manifold things, but because he preferred neither possessions, nor the health of the body, to Divine love, he was able to be tempted by the suggestion of the enemy, but he could not not consent to nor even delight in any way in sin. Therefore it is written: 'Sin, when it is consummated, produces death.' And for the opposite look to what was written above: 'He who suffers trial, when he has been proved, he will receive the crown of life.' 4 For as he who tempted and is victorous merits the rewards of life, so indeed he who is conquered by his own desires and enticed, rightly rushes into the ruin of death. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.15 2 Genesis 39 3 2 Kings 11-12 4 James 1.12

Evil And Blame

Sed sunt homines qui etiam de ipso Deo se excusare conantur, quibus dicit apostolus Iacobus: Nemo cum tentatur dicat: Quoniam a Deo tentor. Deus enim intentator malorum est; ipse autem neminem tentat. Unusquisque vero tentatur a concupiscentia sua abstractus et illectus; deinde concupiscentia, cum conceperit, parit peccatum; peccatum vero, cum consummatum fuerit, generat mortem. Item de ipso Deo se excusare volentibus, respondet liber Proverbiorum Salomonis: Insipientia viri violat vias eius; Deum autem causatur in corde suo. Et liber Ecclesiasticus dicit: Ne dixeris: Quia propter Dominum recessi: quae enim odit non facias. Ne dixeris: Quia ipse me induxit: non enim opus habet viro peccatore. Omne exsecramentum odit Dominus, et non est amabile timentibus illum. Ipse ab initio fecit hominem, et reliquit eum in manu consilii sui. Si volueris, conservabis mandata, et fidem bonam placiti. Apponit tibi ignem et aquam; ad quodcumque volueris extende manum tuam. In conspectu hominis vita et mors, et quodcumque placuerit dabitur ei. Ecce apertissime videmus expressum liberum humanae voluntatis arbitrium. Sanctus Augustinus Hipponensi, De Gratia Et Libero Arbitrio, Cap III Source: Migne PL 44.883

But there are men who try to excuse themselves from evil even by God. The Apostle James says to them: 'Let no one when he is tempted say: I am tempted by God, because God cannot be tempted by evil, nor does He tempt anyone. But every man is tempted when he is drawn away by his own lust and allured. Then when lust has conceived, it brings forth sin, but sin, when it is consummated, produces death.' 1 And to those who wish to excuse their evil by God, Solomon, in the book of Proverbs replies: 'The foolishness of a man mars his ways, yet in his heart he accuses God.' 2 And in the book of Ecclesiasticus we read: 'Do not say that it is through the Lord that I fell away, for you should not do the things that He hates. Nor say that He lead me to it,  for He has no need of the sinful man. The Lord hates all abomination, and they who fear God love it not. He Himself made man from the beginning, and left him in the hand of his own counsel. If you are willing, you shall keep His commandments and with good faith be pleasing. He has set fire and water before you: stretch forth your hand to which one you will. Before man is life and death, and whatever one pleases him shall be given to him.' 3 Observe how most plainly is set before our view the free choice of the human will. Saint Augustine of Hippo, On Grace And Freewill, Chap 3 1 Jam 1.13-15 2 Prov 19.3 3 Sirach 15:11-17

Between God And Man

Περὶ διαφορᾶς Θεοῦ καὶ ἀνθρώπων· καὶ ὅτι πολὺ τὸ μέσον Θεοῦ καὶ ἀνθρώπων, καὶ τοῦ ἁμαρτάνειν εἰς Θεὸν, καὶ εἰς ἀνθρώπους. Ἡλὶ πρεσβύτερος σφόδρα·καὶ ἤκουσεν ἃ ἐποίουν οἱ υἱοὶ αὐτοῦ, τοῖς υἱοῖς Ἰσραήλ· καὶ εἶπεν αὐτοῖς· Ἵνα τί ποιεῖτε κατὰ τὸ ῥῆμα τοῦτο, ὃ ἐγὼ ἀκούω ἐκ στόματος παντὸς τοῦ λαοῦ Κυρίου; Μὴ, τέκνα· ὅτι οὐκ ἀγαθὴ ἡ ἀκοὴ, ἣν ἐγὼ ἀκούω, τοῦ μὴ δουλεύειν λαὸν Θεῷ. Ἐὰν ἁμαρτάνων ἁμαρτήσῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξεται περὶ αὐτοῦ πρὸς Κύριον· ἐὰν δὲ τῷ Κυρίῳ ἁμαρτήσῃ, τίς προσεύξεται περὶ αὐτοῦ; Ζητήσατε τὸν Θεὸν, καὶ ἐν τῷ εὑρίσκειν αὐτὸν, ἐπικαλέσασθε. Ἡνίκα δ' ἂν ἐγγίζῃ ὑμῖν, ἀπολειπέτω ὁ ἀσεβὴς τὰς ὁδοὺς αὐτοῦ, καὶ ἀνὴρ ἄνομος τὰς βουλὰς αὐτοῦ· καὶ ἐπιστραφήτω ἐπὶ Κύριον, καὶ ἐλεηθήσεται, ὅτι ἐπὶ πολὺ ἀφήσει τὰς ἁμαρτίας ὑμῶν. Οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν, αἱ ὁδοί μου, λέγει Κύριος. Ἀλλ' ὅσον ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν, καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου. Τοσοῦτον τὸ μέσον Θεοῦ καὶ ἀνθρώπου, ὅσον οὐδὲ ὁ λόγος παραστῆσαι δυνήσεται. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Δ´, Τιτλ Λ´ Source: Migne PG 95.1416c-d

Of the difference between God and man and that there is much that separates God and man, and of sinning against God and men. Eli was very old and he heard what his sons did among the sons of Israel and he said to them: 'What is it that you do according to the report which I hear from the mouth of all the people of the Lord? Let it not be, my sons, because it is no good report that I hear, it is no service for the people to God. If in sinning a man sins against a man, he shall pray for him to God, but if he sins against the Lord, who shall pray for him? 1 Seek the Lord and when you have found him, call on Him. Then when he has come near to you, let the impious man rest from his ways, and the iniquitous man from his counsel, and let him turn to the Lord and the Lord will be merciful, for He is rich in the forgiveness of your sins. For my ways are not your ways, says the Lord. But as far as heaven from earth are my ways from your ways, and my thoughts from your thoughts. 2 So great is the gulf between God and man that there is no speech so great that it is able to express it. Saint John of Damascus, Sacred Parallels, Letter D, Chap 30 1 1 Kings 2.22-25 2 Isaiah 55.6-9

A Judgement Of Evil

Παρ' ὀλίγον ἐγενόμην ἐν παντὶ κακῷ ἐν μέσῳ ἐκκλησίας καὶ συναγωγῆς. Ἦν ὅτε οὐκ ἦν κακὸν, καὶ ἔσται ὅτε οὐκ ἔσται· ἀνεξάλειπτα γὰρ τὰ σπέρματα τῆς ἀρετῆς· πείθει δέ με καὶ οὗτος παρ' ὀλίγον, καὶ οὐ τελείως ἐν παντὶ κακῷ γεγονὼς ὁ πλούσιος ἐν τῷ ᾅδῃ διὰ κακίαν κρινόμενος, καὶ οἰκτείρων τοὺς ἀδελφούς· τὸ δὲ ἐλεεῖν, σπέρμα τυγχάνει τὸ κάλλιστον τῆς ἀρετῆς. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας Source: Migne PG 17.173c

I was almost sunk in every evil in the assembled congregation. 1 There was a time there was no evil and there shall be a time there is not. The seeds of virtue are ineradicable. And I am almost persuaded that the rich man who is not utterly accomplished in evil is not judged to be in hell on account of his wickedness, even because he had pity on his fellow men, for to be merciful is the fairest seed of virtue. Origen, On Proverbs, Fragment 1 Prov 5.14

Present Evil

Dedit se autem Filius, ut injustitiam quae erat in nobis, justitia ipse subverteret. Tradidit se sapientia, ut insipientiam expugnaret. Sanctitas et fortitudo se obtulit, ut spurcitiam infirmitatem que deleret. Atque ita non solum in futuro saeculo iuxta promissam spem qua credimus, sed etiam hic de praesenti saeculo nos liberauit: dum commortui Christo, transfiguramur in novitatem sensus, et non sumus de hoc mundo, a quo merito nec amamur. Quaeritur quomodo praesens saeculum malum dictum sit. Solent quippe haeretici hinc capere occasiones, ut alium lucis et futuri saeculi, alium tenebrarum et praesentis asserant conditorem. Nos autem dicimus, non tam saeculum ipsum, quod die ac nocte, annis currit et mensibus, appellari malum, quam ὁμωνύμως, ea quae in saeculo fiant: quomodo sufficere dicitur diei malitia sua: et dies Iacob modici esse scribuntur et pessimi. Non quo spatium temporis, in quo vixit iacob, malum fuerit, sed quo ea quae sustinuit, per varia eum exercuerint tentamenta. Denique eo tempore quo ille pro coniugibus serviebat, et multis conflictabatur angustiis, Esau in requie erat, atque ita idem temporis spatium, alii bonum, alii malum fuit; nec scriptum esset in Ecclesiaste: Ne dixeris quia dies mei priores erant boni super istos, nisi ad discrimen malorum. Unde Ioannes ait: mundus omnis in maligno positus est. Non quod mundus ipse sit malus, sed quod mala in mundo fiant ab hominibus, manducemus et bibamus, dicentibus, cras enim moriemur. Et ipse Apostolus: redimentes, inquit, tempus, quia dies mali sunt. Infamantur et saltus, cum latrociniis pleni sunt, non quo terra peccet et siluae, sed quo infamiam homicidii loca quoque traxerint. Detestamur et gladium, quo humanus effusus est cruor, et calicem in quo venenum temperatum est, non gladii calicis que peccato, sed quod odium mereantur illi qui his male usi sunt. Ita et saeculum, quod est spatium temporum, non per semetipsum, aut bonum, aut malum est, sed per eos qui in illo sunt, aut bonum appellatur aut malum. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber I, Cap I Source: Migne PL 26.314a-d

The Son gave Himself that He might overthrow the unrighteousness in us by His righteousness. He handed himself over in wisdom to conquer foolishness. Holiness and strength offered itself to erase depraved infirmity. Not only has Christ freed us in the future age by the promises and hopes in which we believe, but He also Has freed us from the present age, during which we who have died together with Christ are being transformed by newness of mind, so that we are not of this world and rightly we are not loved by the world. 1 What does 'present evil age' mean? Heretics usually seize on this to assert that there is a ruler of light and the future age and another who rules over darkness and the present age. But we say that it is not the age itself, which passes in days, nights, years, and months, that is to be called evil, but rather, ὁμωνύμως, that is by use of homonym, we say that the things occurring during the age are evil, whence it is written that each day has enough evil for itself, 2 and that the days of Jacob were few and difficult. 3 It is not that the span of time in which Jacob lived was evil, but the things he endured through the various trials which troubled him. Then while he was serving to win hands of his wives and was assailed by many hardships, Esau was at rest, and so the same span of time was good for one but evil for another. Thus it would not be written in Ecclesiastes 'Do not say that my former days were better than these,' 4 unless there were a distinction of evils. This is also why John says, 'The whole world lies in wickedness.' 5 Not that the world itself is evil, but that evil things are done in the world by men who say, 'Let us eat and drink for tomorrow we shall die.' 6 And the Apostle says that we are redeeming the time because the days are evil. 7 Forests come into disrepute when bandits abound in them, not because the earth or trees sin but because they have gained a bad reputation as places where murders are committed. We also despise the sword by which human blood is poured out, as well as the cup in which is poison is mixed, not because the sword and the cup sin, but because those who use these things for evil purposes deserve to be reviled. So also the age, which is a span of time, is not in itself either good or evil, but depending on the people who live in it, it is called either good or evil. Saint Jerome, Commentary on the Letter to the Galatians, Book 1, Chapter 1 1 2 Tim 2.11, Rom 12.2, Jn 15.19 2 Mt 6.34 3 Gen 47.9 4 Eccl 7.11 5 1 Jn 5.19 6 1 Cor 15.32 7 Ephes 5.16

The Evil Of Man

Attendite vobis ab hominibus: tradent enim vos in conciliis, et in synagogis suis flagellabunt vos, et ante reges et praesides stabilis in testimonium illis, et gentibus. Ita dixit, Attendite vobis ab hominibus, quasi a quibusdam pessimis malis, et super omnia mala malis. Nam si non quasi homines accusans dixisset, sufficeret illi dicere, Attendite vobis, tradent enim vos. Nunc autem addidit, Attendite vobis ab hominibus: ostendere volens, quia prae omnibus malis homo est pessimum malum. Nam si bestiis comparare volueris eum, pejorem invenies eum. Bestia enim, quamvis sit crudelis, tamen quia est irrationabilis, declinabitur ab homine crudelitas ejus.Homo autem crudelis cum sit, et rationabilis, non facile evadetur crudelitas ejus. Si comparaveris hominem serpenti, perjorem invenies hominem: quoniam serpens, etsi malitiam habet, tamen hominis timorem habet. Ideo, si quem absconse potuerit, mordet: si autem non potuerit, fugit. Homo autem et malitiam habet serpentis, et timorem non habet sicut serpens. Ideo quamdiu non habet tempus, latet sicut serpens, si autem invenerit, irruit sicut bestia. Adhuc autem anguis, siquidem irritata fuerit, saevit, si autem irritata non fuerit, in silentio transit. Homo autem et non irritatus insanit, et magis super illos insanit a quibus non fuerit irritatus. Et ut breviter dicam, unaqueaque bestia unum habet et proprium malum; homo autem omnia habet in se. Denique homo malus pejor est quam ipse diabolus. Diabolus enim si videat justum, non est ausus ad eum accedere: homo autem malus, quamvis hominem sanctum viderit, non solum illum non timet, sed adhuc magis contemnit. Non enim diabolus homini praestat virtutem, sed homo diabolo. Arma enim diaboli est malus homo. Sicut enim homo sine armis non potest aliquid facere contra hostem, sic diabolus etiam sine homine non valet aliquid contra sanctos. Opus Imperfectum in Matthaeum, Homilia XXIV Source: Migne PG 56.738

Keep yourselves from men, for they shall hand you over to courts, and they shall whip you in their assemblies, and before kings and governors you shall give witness, even before the Gentiles. 1 Thus He said, 'Keep yourself from men,' as from a certain type of the worst evils, an evil over every evil. For if He had not spoken to accuse men, it would have sufficed for Him to say, 'Keep yourselves, lest they hand you over.' But here He adds, 'Keep yourselves from men,' wishing to show that man is the worst evil before all other evils. For if you would compare him to the beasts, you would find him worse. For a beast, although cruel, yet because it is irrational, lacks the cruelty of man. A man when he is cruel, because he is rational, is not easy to avoid in his cruelty. If you would compare man to the serpent, you would find him worse, because the serpent, even if wicked, yet is fearful of man. Therefore if it is unseen, it bites, but if it is not able to hide, he flees. But man has the wickedness of the serpent, yet lacks the fear of the serpent. Therefore while he does not have the opportunity, he hides like the serpent, and if discovered rages like a beast. But the snake, if provoked shall be savage, but if not provoked, it shall pass by in silence. But a man even when not provoked is maddened, and more than anything rages against those who have not provoked him. And to speak briefly, any beast has its one proper evil, but man has all of them dwelling in him. Finally man is worse than the devil himself. For the devil sees the righteous man, and he does not dare come near him. But the wicked man, when he sees a holy man, he not only lacks fear, but he despises him all the more. The devil does not give power to a man, but man gives it to the devil. The wicked man is the weapon of the devil. As a man without arms is not able to accomplish anything against his enemy, so the devil without a man can accomplish nothing against the saints. Opus Imperfectum on Matthew, from Homily 24 1 Mt 10.17

Crops And Blessings

Γενηθήτωσαν ὡς χόρτος δωμάτων ὃς πρὸ τοῦ ἐκσπασθῆναι ἐξηράνθη, οὗ οὐκ ἐπλήρωσεν τὴν χεῖρα αὐτοῦ ὁ θερίζων καὶ τὸν κόλπον αὐτοῦ ὁ τὰ δράγματα συλλέγων, καὶ οὐκ εἶπαν οἱ παράγοντες εὐλογία Kυρίου ἐφ' ὑμᾶς εὐλογήκαμεν ὑμᾶς ἐν ὀνόματι Kυρίου. Τοιοῦτοι και οἱ τοῦ κόσμου σοφοὶ δοκοῦντες δι ὦν φρονοῦσι καὶ πράττουσι, τὴν τῆς ἀνθρωπίνης οἴκησιν ὑπερβεβηκέναι ζωῆς. Διὸ καὶ θᾶττον ξηραίνονται, μήτε εἰς χέρσον τὰς αἰσθητὰς βάλλοντες ῥίζας, μήτε μὲν ἀντὶ χόρτου νοητὴ φυτεία σπεύσαντες εἶναι. Ὅθεν καὶ πρὶν ἐκσπασθῆναι, ξηραίνονται δι' ἀπιστίαν· Οὐκ ἀναστήσονται γὰρ οἱ ἀσεβεῖς ἐν κρίσει καὶ Ὁ μὴ πιστεύων ἤδη κέκριται. Οὔτε δὲ χεῖρα οὔτε κόλπον πληροῦσι, τῷ μὴ πααλαμβάνεσθαι, πρῶτον μὲν εἰς κόλπον Ἀβραὰμ, εἶτ' εἰς κόλπους τοῦ θερίζοντος ἀγγέλου· τοὺς γὰρ θεριστὰς ἀγγέλους ἠρμήνευσεν ὁ Σωτήρ. Ἐν δὲ τῷ προφήτῃ φησίν· Διὰ τοῦτο ἀπεθέρισα τοὺς προφήτας ὑμῶν. Αὐτὸς γὰρ διακαθαριεῖ τὴν ἄλωνα αὐτοῦ, τῇ μὲν ἀποθήκῃ τὸν σίτον διδοὺς, τῷ δὲ πυρὶ τῷ ἀσβέτῳ τὸ ἄχυρὸν. Οἱ δὲ μισοῦντες Σιὼν, καὶ οὐδὲ χόρτος, ἀλλ' ὠσει χόρτος ὄντες, εἰσὶ τὰ ὑπὸ τοῦ πονηροῦ ἐπισπαρέντα ζιζάνια τῷ καλῷ σπέρματι, ἄπερ ἐν καιρῷ θερισμοῦ πυρὶ παραδίδοται κατὰ τὸν αἰῶνα τὸν μέλλοντα, σημαίνοντα τοὺς αἱρετικοὺς, πρὸς οὔς ὁ λόγος, τὴν ἁνθρωπίνην ὑπεραίρειν πολιτείαν δοκοῦντας, τὸ Ἴνα τί ἀνέβητε πάντες εἰς δόματα μάταια; Οἱ πολῖται δὲ τῆς Σιὼν ἐπὶ δόματος ὄντες, μὴ καταβήτωσαν ἇρει τὰ ἐκ τῆς οἰκίας. Ἀλλὰ καὶ ὅπερ ἤκουσαν εἰς τὸ οὖς, κηρυξάτωσαν ἐπὶ τῶν δομάτων, ἵνα σπέρμα καλὸν διαμείναντες, καρποφορήσαντες συναχθῶσιν εἰς τὴν ἄλωνα τῆς σωτηρίας. Οἱ δὲ αἱρετικοὶ ἐπεὶ μέχρι τῶν προσκαίρων τὴν ἐπαγγελίαν τοῦ τε βίου καὶ τοῦ φρονήματος ἔσχον, παράγοντες εἴρηνται, μόνους ἑαυτοὺς νομίζοντες, εἴναι μεγάλους, καὶ μηδενὶ προσφωνοῦντες εὐλογίαν, Ἀλλ' ἡμεῖς οἱ τὸ ὄνομα Κυρίου εὐλογοῦντες, πρὸς πάντας ἔχοντες ἀγάπην, εὐλογίαν προσφωνοῦμεν τοῖς πρὸς οὖς ὁ λόγος ἡμῖν. Ἥ καὶ περὶ τῶν αὐτῶν ὁ λόγος· Οὐ γὰρ εἶπαν οἱ παραγοντες, Εὐλογία ἐφ' ὑμᾶς. ἀλλ' οὐδὲ εἶπαν, Εὐλογήλαμεν ὑμᾶς ἐν ὀνόματι Κυρίοῦ. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμος ΡKΗ´ Source: Migne PG 39.1585a-d

Let them be as the grass on the rooves, which does not sprout up but withers, never to grasped in the hand of the reaper, nor to fill the lap of the binder, and the passers by do not say, 'The blessing of the Lord upon you, blessed are you in the name of the Lord.' 1 Such are the wise of the world, who in mind and deed seem to surpass the heights of the houses of human life. Whence they wither swiftly, neither on high putting down roots in the earth, nor being eager for the planting of spiritual crop. Therefore, before they sprout up they wither, on account on disbelief, for 'The impious shall not rise in judgement,' 2 and 'He who does not believe has already been judged.' 3 Nor shall they fill the hand or the lap, because they are not first taken up in the lap of Abraham, and then shall not be in the lap of the reaping angels, those angels which the Saviour declares to be reapers. 4 And in the Prophet we read: 'Whence I slew your prophets.' 5 And He purges His threshing floor, gathering the wheat into the barn and burning the chaff with inexstinguishable fire. 6 They who hate Sion are not wheat but they are like wheat, nothing else but the weeds which the enemy sows in the midst of the good seed, which in the time of harvest are cast into the fire for eternal burning, 7 by which are designated heretics. And to those who affect to surpass the ways of men this line is given: 'Why have you all gone up on to your houses in vain?' 8 But to the people of Sion who were on the rooves, 'Do not go down to take anything from the house.' 9 'But what you have heard in the ear preach on the rooftops,' 10 that you tend the good seed and gather the fruit of it for the threshing floor of salvation. For while heretics have the gospel of life and soul but for a time, they are said to be passers by, because they have no great repute, nor do they salute any one with a blessing. We however bless the name of the Lord, fervant with all charity, blessing all we meet. Concerning which is this statement: For the passers by do not say, a blessing upon you; they do not say, 'We have blessed you in the name of the Lord.' Didymus the Blind, Commentary on The Psalms, from Psalm 128 1 Ps 128.6 2 Ps 1.5 3 Jn 3.18 4 Mt 13.39 5 Hosea 6.5 6 Lk 3.17 7 Mt 13.25-30 8 Isaiah 22.1 9 Lk 17.31 10 Mt 10.27

Remembering And Thanking

Διακόνοις θυγατράσι Τερεντίου Κόμητος Ἐγὼ καὶ Σαμοσάτοις ἐπιστὰς προσεδόκησα συντεύξαθαι τῇ κοσμιότητι ὑμῶν: καὶ ἐπειδὴ διήμαρτον τῆς συντυχίας, οὐ μετρίως ἤνεγκα τὴν ζημίαν, λογιζόμενος πότε εἴη ἢ ἐμοὶ δυνατὸν πάλιν πλησιάσαι τοῖς καθ̓ ὑμᾶς χωρίοις ἢ ὑμῖν αἱρετὸν τὴν ἡμετέραν καταλαβεῖν. Ἀλλ̓ ἐκεῖνα μὲν κείσθω ἐν τῷ θελήματι τοῦ Κυρίου. Τὸ δὲ νῦν ἔχον, ἐπειδὴ εὗρον τὸν υἱὸν Σωφρόνιον πρὸς ὑμᾶς ἐξορμῶντα, ἡδέως αὐτῷ τὴν ἐπιστολὴν ἐπέθηκα ταύτην, προσηγορίαν ὑμῖν κωμίζουσαν καὶ τὴν ἡμετέραν γνώμην δηλοῦσαν, ὅτι οὐ διαλιμπάνομεν τῇ τοῦ Θεοῦ χάριτι μεμνημένοι ὑμῶν, καὶ εὐχαριστοῦντες ὑπὲρ ὑμῶν τῷ Κυρίῳ ὅτι ἀγαθῆς ῥίζης ἀγαθὰ βλαστήματά ἐστε, ἔγκαρπα τοῖς ἀγαθοῖς ἔργοις, καὶ τῷ ὄντι ὡς κρίνα ἐν μέσῳ ἀκανθῶν. Tὸ γὰρ ὑπὸ τοσαύτης διαστροφῆς τῶν παραφθειρόντων τὸν λόγον τῆς ἀληθείας περικυκλουμένας μὴ ἐνδοῦναι πρὸς τὰς ἀπάτας, μηδὲ τὸ ἀποστολικὸν τῆς πίστεως κήρυγμα καταλιπούσας πρὸς τὴν νῦν ἐπιπολάζουσαν καινοτομίαν μετατεθῆναι, πῶς οὐχὶ μεγάλης μὲν πρὸς τὸν Θεὸν εὐχαριστίας ἄξιον, μεγάλους δὲ ὑμῖν ἐπαίνους δικαιότατα προξενεῖ; Ἅγιος Βασίλειος ὁ Μέγας, Ἐπιστολή ΡΕ´ Source: Migne PG 32.512c-513a

To the deaconesses, daughters of Count Terentius. I hoped to have met you upstanding ladies at Samosata, but as it happened we did not meet, and since it was a blow not easily to be borne, I thought to myself: When will it be possible for me to be in your neighbourhood again? Or when will it be agreeable to you to come to mine? But all these things must be left to the will of the Lord. As for the present, because I found that my son Sophronius was setting out to come to you, I happily gave him this letter, to convey to you my greetings and to make it clear to your minds that, by God's grace, I do not forget you, and that I give thanks to the Lord for you, that you are good shoots of a good root, fruitful in good works, and truly like lilies among thorns. 1 For surrounded by the great perversity of those who are corrupting the word of truth, you do not give in to their deceits. You have not, abandoning the Apostolic proclamation of faith, gone over to the novelty that has now risen up among us. How is this not worthy of great thanksgiving to God? Shall this not rightly bring you great glory? Saint Basil of Caesarea, from Letter 105 1 Song 2.2