Words And Deeds

Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum caelorum: sed qui facit voluntatem Patris mei, qui in caelis est, ipse intrabit in regnum caelorum. Posuit unum impedimentum ad viam vitae, sciicet haereticos, ecce quomodo et aliud ostendit, scilicet fratres falsos, qui verbo Deum profitentur, factis autem negant, et pendet ex superiori ita. Ideo dico quod a fructibus cognoscetis eos, quia in verbis non semper cognoscuntur homines, quia non omnis qui dicit mihi, etc. Huic videtur contrarium quod dicitur: Omnis qui invocaverit nomen Domini salvus erit. Et illud nemo potest dicere, Dominus Jesus, nisi in Spiritu sancto. Sed illud invocare, atque illud dicere non verbotenus accipiendum est, sed ponderosius intelligendum, juxta illud Psalmistae: Prope est Dominus omnibus invocantibus eum in veritate. Vere invocat Dominum, qui facit se idoneum servum. Similiter non potest vere dicere: Jesus est Dominus meus, nisi sit ipse servus ejus idoneus. Cum autem ait: Non omnis qui dicit mihi: Domine, Domine, intrabit in regnum coelorum, dicere verbotenus accipitur. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput VII Source: Migne PL 162.1317a-b

Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven. But he who does the will of my Father who is in heaven, he shall enter the kingdom of heaven. 1 He has set down one obstacle to the way of life, that is, heretics, which He reveals to be those false brothers who profit from the word of God and who refuse the deeds, and who He previously exposed thus, 'Therefore I say that you will know them by their fruits,' 2 because men are not always known by their words, whence He says, 'Not everyone who says to me...' But this seems contrary to this which is said: 'All who invoke the name of the Lord will be saved,' and 'No one can say, Lord Jesus, unless with the Holy Spirit.' 3 Yet to invoke the name and to say it should not be understood as a matter of mere words alone, but it must be understood more deeply, according to which the Psalmist says, 'The Lord is near to those who invoke Him in truth.' 4 He truly invokes the Lord who makes himself into a true servant. Likewise it is not possible truly to say: 'Jesus is my Lord,' unless one is one of His true servants. Thus when He says 'Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven,' it is to be understood that it is said about the words alone. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 7 1 Mt 7.21 2 Mt 7.16 3 Acts 2.21, 1 Cor 12.3 4 Ps 144.18

The Lioness And The Sheep

Ὥσπερ λεαίνῃ συννέμεσθαι πρόβατον ἡ φύσις οὐκ ἔδωκεν· οὕτως οὐδε τῦφον μοναχικῇ συνοικεῖν ὅλως ἐνδέχεται. Ὁ μὲν γὰρ θηριώδης ἐστὶ καὶ ἀκάθεκτος· ἡ δὲ πάντα εὐπειθῶς τὰ χρηστὰ καταδέχεαι, καὶ τὰ λυπηρὰ καρτερῶς μάλα προσίεται. Εἰ τοίνυν πρὸς ταύτην ἀπεδύσω γυμνάσασθαι, ἐκείνου ἀπόστηθι· μή τί σε δεινὸν διὰ τούτου ἐργάσηται, ὁ ἔναντι Κυρίου τραχηλιάσας, καὶ πάντας ἔχειν ζηλωτὰς τῆς οἰκείας ἐπάρσεως καὶ πτώσεως προθυμούμενος. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΤΞΗ’ Σευηρῳ Source: Migne PG 78.392a

As nature does not allow that a lioness and a sheep may feed together, likewise it is not possible for pride to dwell in the monastic life. For the former is fierce and will hardly be leashed, while the latter meekly receives all that is beneficial into its soul and bravely endures grievous trials. If, then, you have bound yourself with a zeal for imitation to the latter, withdraw from the former, lest that which raises its neck against the Lord do something terrible to you, that which desires that all be imitators of its pride and of its ruin. Saint Isidore of Pelusium, Book 1, Letter 368, to Severus

Hidden Work

Πολλὰ ὁ Θεὸς λαληθότως ἐργάζεται πρὸς τὸ συμφέρον ἡμῖν, κἂν σκυθρωπὰ δοκῇ τὰ συμπίπτοντα. Ἡμεῖς δὲ τὸν λόγον τῶν συμπτωμάτων οὐ πολυπραγονοῠμεν ὡς πιστοὶ καὶ γνήσιοι οἰκέται. Ἔν γὰρ μόνον χρὴ πεπεῖσθαι, ὅτι συμφερόντως, καὶ ὠφελίμως ἡμῖν ἄπαντα ἐπιφέρεται παρὰ τοῦ προνοητοῦ τῶν ἡμετέρων ψυχῶν, τὸν δὲ τρόπον μηκέτι ζητεῖν μήτε ἀγνοοῦντας ἀσχάλλειν καὶ ἀθυμεῖν· οὐ δὲ γὰρ λυσιτελεῖ τὸ ἐπίστασθι, τὸ μὲν διὰ τὸ θνητοὺς εἶναι, τὸ δὲ διὰ τὸ εὐκόλως πρὸς τῦφον ἡμᾶς, καὶ ἀπόνοιαν αἴρεσθαι. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΛΕ’ Εὐσεβιῳ Διακονῳ Source: Migne PG 79.170b

Most often the work of God is hidden for our benefit and what befalls seems sorrowful. We, however, as faithful and true sons should not be disquieted by being too curious regarding the causes of what happens. We should trust in one alone, whatever comes upon us, for everything usefully and profitably comes for the care of our souls. There is no way for us to seek it out, nor does being vexed or downcast by ignorance profit understanding, but rather since we are mortal we are easily puffed up by pride and by folly. Saint Nilus of Sinai, Book 1, Letter 235, to Eusebius the Deacon

Enemies And Blessings

Ψαλῶ τῷ ὀνόματί σου ὕψιστε, ἐν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου εἰς τὰ ὀπίσω, ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου σου. Ταῦτα ὁ Σύμμαχος οὕτως ἡρμήνευσεν, Ἄσω τῷ ὀνόματί σου, Ὕψιστε, ἀνατραπέντων τῶν ἐχθρῶν μου εἰς τὰ ὀπίσω, καὶ προσκοψάν των καὶ ἀπολομένων ἐκ προσώπου σου. Θεασάμενος γὰρ τοὺς ἐμοὺς δυσμενεῖς καταλυθέντας, καὶ εἰς φυγὴν τραπέντας, εἶτα ἁλόντας καὶ παν ωλεθρίαν ὑπομείναντας, ὑμνῶ σε καὶ τὰς σὰς ᾄδων εὐεργεσίας διατελῶ. Ταῦτα δὲ ὁ προφήτης ὑπὲρ τῆς ἀνθρωπίνης διεξέρχεται φύσεως· ἅτε δὴ τοῦ ἀλάστορος ἀπαλλαγεὶς, καὶ τὴν ἐλευθερίαν διὰ τῆς θείας χάριτος δεξάμενος. Οὐ γὰρ, ὥς τινες ὑπέλαβον, ἐξ αὐτοῦ τοῦ Σωτῆρος οὗτος εἴρηται ὁ ψαλμὸς, ἀλλὰ μᾶλλον πρὸς αὐτὸν, ὡς πρὸς εὐερ γέτην, ἀπὸ τῶν εὖ πεπονθότων, ὡς αὐτὰ διδάσκει τὰ ῥήματα. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Θ’ Source: Migne PG 80.921c

I shall sing to your name, O Most High, in the turning of my enemy behind me, they grow weak and perish from before your face. 1 Symmachus translates this as: 'I shall sing to your name, Most High, in the turning of my enemy behind me, they are struck down and are perishing from before your face.' For having seen my adversaries destroyed and turned to flight and then made captive and suffering utter ruin, I sing to you, proclaiming that there is no end to your blessings. But the prophet also speaks of human nature here, which is liberated from the influence of the enemy by the coming of Divine grace. For it is not, as some have assumed, that this Psalm is as spoken by the Saviour, but rather it is addressed to Him, as the giver of blessings, by those who receive them, as the words teach. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 9 1 Ps 9.4

Calling Out

Ad Dominum, cum tribularer, clamavi, et exaudivit me... Tribulatio est haec vita, ex qua, qui humiliter ad Deum clamant, sicut Publicanus qui ait: Deus propitius esto mihi peccatori, exaudiuntur. Sed videamus quid iste poentients clamet: Domine, libera a labiis inquius, et a lingua dolosa... Labia iniqua sunt, quae nos suggerendo ad iniquitatem sollicitare nituntur, lingua dolosa est, quae nos avertere vult de via justitiae. Illa nos ad peccandum suggerunt; ista nos a benefaciendo retrahit. Sed consideremus, quid nobis ad has preces respondeat Dominus. Quid detur tibi, aut quid apponatur tibi ad linguam dolosam? Ecce quid tibi dabitur ad respondendum linguae dolosae, quae solet, non consulendo tibi, sed subvertendo te, dicere: Non potes saeculum dimittere, non potes tam arctam viam et tam angustam portam ingredi. Sagittae potentis acutae cum carbonibus desolatoriis. Id est, quid in Evangelio dicitur: Apud homines hoc impossibile est, apud Deum omnia possibilia sunt. Sagittae potentis verba Dei sunt, quae transfigunt corda nostra ad contemnendum saeculum, et ad amandum Deum: ex quibus sagittis amor excitatur, non interitus comparatur. Cum carbonibus desolatoriis, id est vastatoriis. Sed si parum est verbis sagittare, sufficiat exemplis demonstrate. Qui fuerunt peccatis nigri et frigidi, iterum charitate Dei accensi vestaverunt et destruxerunt opera diaboli in cordibus suis, ut praepararent habitationem Deo in semetipsis, et post multa peccata multum dilexerunt Deum: ideo multum dimittetur eis. Heu me! quia incolatus meus prolongatus est, habitavi cum habitantibus Cedar, multum incola fuit anima mea. Ecce iste a lingua dolosa liberatus, verbo Dei sagittatus, exemplis multorum robortus, quid proficiat, quove ascendere quaerat, videamus. Heu me! inquit, quod incoltus meus prolongatus est! Vox dolentis et miseriam plangentis, quod diu peregrinatione hujus mortalitatis incolatus ejus prolongetur. Incola vero est qui terram alienam colit. Unde iste se plangit, et ad patriam suspirans redire, addidit: Habitavi cum habitantibus Cedar. Cedar tenebrae interpretantur. Significat autem peccatores, inter quos in hoc saeculo justi peregrinantur, necdum extremo judicii ventilabro area, id est Ecclesia, purgata et segregate: unde iste desiderans ascendere ait: Multum incola fuit anima mea. Corpus locis, et anima affectibus peregrinatur. Unde iste sagitta charitatis vulneratus toto desiderio ad coelestem anhelat patriam. Alcuinus, Expositio in Psalmos Graduales, Psalmus CXIX Source: Migne PL 100.619c-621a

I called out to the Lord when I was troubled and He heard me... 1 This life is tribulation, because of which those who humbly cry out to God, like that tax collector who said: 'May God be propitious to me a sinner,' 2 are heard. But let us see what this penitent one calls out: O Lord, free me from the lips of the wicked, and the evil tongue... Lips are wicked that strive to attract us to wickedness by suggestion. The tongue is evil that wishes to lead us from the way of righteousness. The former counsels us to sin, the latter to turn ourselves from good works. But let us consider what the Lord shall reply to us with these petitions. What shall be given to you, or what appointed for the wicked tongue? Observe what shall be given to you in response to the wicked tongue, the custom of which is not to edify you but to pervert you, saying: 'You cannot cast off the world, you cannot walk on a way so narrow and so difficult.' 3 The sharp arrows of the mighty one, with coals that lay waste. That is, what is said in the Gospel, 'With men this is impossible, but with God all things are possible.' 4 The arrows of the mighty one are the words of God that pierce our heart for the spurning of the world, and to love God, which arrows rouse love and should not be compared to those that kill. 'With coals that lay waste,' that is, those who ruin. And that words are indeed arrows let it be enough to demonstrate with examples. They who were dark and chilled are clothed with the blazing love of God and they destroy the works of the devil in their hearts, so that they might prepare a dwelling for God in themselves, and after a long time of many sins, love God, and therefore much is forgiven them. 5 Alas for me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar, my soul has long been a sojourner. Behold the man who has been freed from the evil tongue, by the archery of the word of God, and who has been strengthened by the examples of many. And how this is to the advantage of one who seeks to ascend, let us see. 'Alas for me,' he says, 'that my sojourning is prolonged!' This is the voice of one who is sorrowful and crying out in misery because his sojourning in the wandering of his mortality is prolonged. He sojourns who dwells in a foreign land. Whence he sighs for himself, and longing to be returned to his fatherland, he adds: 'I have dwelt with the inhabitants of Cedar.' Cedar may be understood as darkness and it signifies sinners, among whom the righteous wander in the world, for the winnowing fan of final judgement has not yet sifted and separated the threshing floor which is the Church. 6 Whence this one who desires to ascend then says, 'My soul has long been a sojourner.' The body wanders in space, the soul in passions. Therefore this one who has been wounded by the arrow of love gasps with all his desire for the heavenly fatherland. Alcuin of York, Commentary on the Gradual Psalms, from Psalm 119 1 Ps 119.1 2 Lk 18.13 3 Mt 7.13-14 4 Mt 19.26 5 Lk 7.47 6 Lk 3.17

Crying Out

Sciote quoniam magnificavit Dominus sanctunm suum; Dominus exaudiet me cum clamavero ad eum. Permanet in increpatione salutari, ut ad verae religionis affectum, corda dementium explosa pravitate convertat: pronuntians illis veritatis arcanum, ut incarnationem sanctum venerabiliter suscipere non recusent. Sanctum suum, dicit Dominum Christum; sicut et alibi de seipsa Veritas profitetur: Custodi animam meam, quoniam sanctus sum. Adjecit: Dominus exaudiet me cum clamavero ad eum. Merito se exaudiri confidebat, quoniam Dominum sanctum magnificandum populis praedicabat. Cum clamavero, dicit, id est, cum bonis operibus divinitati supplicavero. Ipse enim clamor est qui tacitus ad Deum pervenit, et exaudiri facit eos qui bonis operibus constanter insistunt. Cassiodorus, Expositio In Psalterium, Psalm IV Source: Migne PL 49a-b

Know that the Lord has magnified His holy one; the Lord will hear me when I cry out to Him. 1 He persists in crying out for salvation, that he might convert to the love of the true religion the hearts driven off by depravity, announcing to them the secret of the truth, so that they might not refuse to receive the incarnation of the holy one reverently. 'His holy one,' speaks of the Lord Christ, as elsewhere the Truth says about Himself, 'Guard my soul because I am holy.' 2 He then adds, 'The Lord will hear me when I cry out to Him.' He is rightly confident that he will be heard, because he has preached that the holy Lord should be magnified by the people. 'When I cry out,' he says, that is, when I supplicate the Deity with good works. For this is the cry which comes silently to the Lord and He hears those who constantly cry out with good works. Cassiodorus, Commentary On The Psalms, from Psalm 4 1 Ps 4.3 2 Ps 85.2

Fear And Prayer

Et factum est in diebus Achaz filii Joathan regis Juda,ascendit Rasim rex Syriae et Phacee filius Romeliae rex Isreal ad Jerusalem, expugnare eam, et non potuerant eam debellare. Et annuntiatum est in domo David a dicentibus: Consensit Syria cum Ephraim, et expavit anima ejus, et anima plebis ejus, sicut in sylva arbor, cum a vento commovetur. Et dixit Dominus ad Isaiam: Exi in obviam Achaz, tu, et qui relictus est Jasub filius tuus, ad piscinam superioris viae villae fullonis: et dices ei: Vide ut quiescas, et noli timere, neque anima languescat a duobus titionibus fumigantibus istis. Cum enim ira furoris mei facta fuerit, iterum sanabo: quoniam filius Aram et filius Romeliae, qui cogitaverunt cogitationem pessimam, dicentes: Ascendamus in Judaeam, et colloquentes eis, convertamus eos ad nos, et regem statuemus eis filium Thabeel. Haec dicit Adonai Dominus Sabaoth: Non manebit cogitatio ista, neque sic fiet Forsitan sic confortatus Achaz cum genuiseet filium, vocavit nomen ejus Ezechias. Ezechias autem interpretatur, confortavit Dominus. Vere completa est in Ezechia confortatio Domini, cui animus exstitit sanctus super omnes reges, qui fuerunt ante eum. Nam inter caetera bona, quae merito praestitit ei Deus, cum misisset ad eum Sennacherib, rex Assyriorum, Rapsacem principem militiae suae, et libellum plenum improperiis et blasphemiis contra Deum, sicut exponit Isaias propheta: Ezechias accepit libellum illum, et ingressus in templum apparuit ante Dominum, et oravit, et confestim missus est ad eum Isaias propheta, annuntians ei protectionem Dei, et confortans eum, et exiit ad preces Ezechiae angelus a facie Domini, et percussit in castris Assyriorum centum octoginta quinque millia virorum. Qualia autem fuerint verba Rapsacis, vel qualis oratio Ezechiae, vel qualis confortatio Isaiae, lege in Isaia, et profer causam excitationis in populo. Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.626

And in the days of Ahaz the son of Jotham, king of Judah, Rezin the king of Syria and Pekah the son of Remaliah, the king of Israel, came to Jerusalem to fight against it, and they were not able to conquer it. When the house of David was told, 'Syria is allied with Ephraim,' his heart and the heart of his people trembled with fear like a tree of the forest shaken by the wind. And the Lord said to Isaiah: 'Go out and meet with Ahaz, you and Shearjashub your son, at the pool on the road to fuller's house, and say to him, 'Listen and be quiet and do not fear. Do not let your heart grow faint because of these two smouldering stumps. For when the anger of my wrath comes, again I shall heal, because the son of Aram and the son of Remaliah, who have thought the worst thought, saying, 'Let us go up to Jerusalem and speak with them, let us turn them to us and we shall set up the son of Tabal as king for them.' Thus says the Lord God of Hosts, 'This thought shall not prevail, nor will it come to be.' 1 Perhaps it was because Ahaz was so strengthened when he sired his son that he called his name Hezekiah, for the name Hezekiah is translated as 'the Lord has strengthened.' And truly the strengthening of the Lord was fulfilled in Hezekiah, in him who possessed a soul that was holy beyond all the other kings who came before him. For among the other goods with which God rightly gifted him, when Sennacherib the king of Assyria sent forward that man Rapasca, the general of his army, and he had a little book full of insults and blasphemies against God, as Isaiah the prophet tells us, Hezekiah received that book, and went into the temple and stood before the Lord, and he prayed, and immediately the Prophet Isaiah was sent to him, announcing to him the protection of God, and strengthening him, and at the prayers of Hezekiah an angel was sent out from the face of the Lord, and he struck down one hundred and eighty five thousand in the camps of the Assyrians. Such were the words of Rapasca, and such the prayer of Hezekiah, or such was the strength with Isaiah, of the law in Isaiah, and it brought joy to the people. Opus Imperfectum on Matthew, from Homily 1 1 Isaiah 7.1-7 2 Isaiah 36-37

Watching One's Step

Quid est quod ait Custodi pedem tuum ingrediens domum Dei.? Nunquid offensione lapidum monet custodiri pedem, quando ingredimur domum Dei, id est ecclesiam Dei? Quamvis semper honeste et cum timore ac silentio debeamus ingredi domum Dei, tamen non pedem corporis docet custodiendum, sed pedem animae, id est ingressum corporis, ut in conspectu Dei mundas preces effundamus. Et est sensus: Quando ingrederis domum Dei, videlicet ecclesiam, custodi pedem tuum, id est, ingressum mentis tuae, ne offendas in cogitationibus malis, ut oratio tua pura dirigitur ad Deum. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Ecclesiasten, Caput IV Source: Migne PL 172.340b-c

Why is it he says, 'Watch your step when you enter the house of God'? 1 Does he warn us to keep our step from the stone of offence, 2 when we enter the house of God, which is the Church of God? Although we should always enter into the house of God uprightly and with fear and in silence, however he does not teach us here to watch the step of the body, but of the soul, that is, that having entered in the body we may pour forth pure prayers to God. This is his meaning: when you enter the house of God, that is, the Church, watch your step, that is, with the entry of your mind, do not give offence with evil thoughts, so that you may direct your pure prayer to God. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Ecclesiastes, Chapter 4 1 Eccl 4.17 2 Isaiah 8.14, Rom 9.33, 1 Pet 2.8

Fear And Offence

Verba eorum ne timeas, et vultus eorum ne formides, quia domus exasperans est. Ideo boni timendi sunt ne offendantur, ne forte per eos ille provocetur ad iram, qui eorum corda semper inhabitat. Nam, sicut superius dictum est, si malos offendimus, timere minime debemus, quoniam illis nostra actio displicet, quibus nec justitia creatoris placet. Quid ergo timendum est, si nobis ingrati sunt, qui Deo amabiles non sunt? Unde recte nunc dicitur: Verba eorum ne timeas, et vultus eorum ne formides, quia domus exasperans est. Ac si aperte diceretur: Timendi essent, nisi me in suis actibus exasperarent. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Primus, Homilia IX Source: Migne PL 76.881c

Do not fear their words and do not be dismayed by their faces, because theirs is a house that provokes. 1 That is, the good are fearful lest they offend and lest perhaps they provoke the wrath of Him who is always dwelling in their hearts. For as we have said previously, we should not fear if we offend the wicked, since what we do displeases those who are not pleased with the righteousness of the Creator. Why, then, should there be fear if we are not liked by those who are not loveable before God? Whence rightly it is said: 'Do not fear their words, and do not be dismayed by their faces, because theirs is a house that provokes.' As if it were plainly said: 'Rather let them fear lest they provoke me with their behaviour.' Saint Gregory the Great, On the Prophet Ezekiel, Book 1, from Homily 9 1 Ezek 2.6

Appearances Corrected

Εἰ καὶ κρύπτεις τὸ ἤττημα, ἀλλὰ φαίνῃ φυσώμενος πέρα καὶ τοῦ γένους, καὶ τῆς ἰσχύος, καὶ τῆς ἀξίας σου φρυαττόμενος. Ἢ τοίνυν σύμμετρον σαυτῷ κτῆσαι φρόνημα, ἢ ἴσθι παρὰ πάντων γελώμενος. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΙΒ’ Ἄμμονιῳ Source: Migne PG 78.188a

Even if you hide what is worst, yet you appear puffed up because of your lineage and your strength and your lofty arrogance. Either, then, have a mind that is appropriate to yourself, or be ridiculous to everyone. Saint Isidore of Pelusium, Book 1, Letter 12 To Ammonius 1 Levit 23.3

A Dangerous Way

Ὁ μὴ γινώσκων τὰ κρίματα τοῦ Θεοῦ ἀμφίκρημνον ὀδὸν κατὰ νοῦν διαβαίνει, καὶ ὑπὸ παντὸς ἀνέμου ῥᾳδαίως ἀνατρέπεται· ἐπαινούμενος γαυριᾷ καὶ ψεγόμενος ἐρεθίζεται, εὐωχούμενος ἀσελγαίνει, καὶ κακοπαθῶν ἀποδύρεται, συνιὼν φανητιᾷ, καὶ μὴ νοῶν σχηματίζεται, πλουτῶν ἀλαζονεύεται, καὶ πτωχεύων ὑποκρίνεται, κορεσθεὶς θρασύνεται, καὶ νηστεύων κενοδοξεῖ, τοῖς ἐλέγχουσι φιλονεικεῖ, καὶ τοῖς συγγνώμην αὐτῷ ἀπονέμουσιν ὡς ἀνοήτοις ἐφυβρίζει. Ἐὰν μήτε οὖν κατὰ χάρι Χριστοῦ γνῶσιν ἀληθείας καὶ φόβον Θεοῦ αἰτήσηται, οὐ μόνον ἐκ τών παθῶν, ἀλλὰ καὶ ἐκ τῶν συμβάσεων δεινῶς τραυματίζεται. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Τῶν Οἰομένων Ἐξ Ἔργων Δικαιοῦσθαι Source: Migne PG 65.957d

He who does not know the judgements of God walks on a perilous way of the mind, and he is easily shaken by any wind. 1 If he is praised he becomes boastful, if he is reproved he is angered. He is raucous at a feast, and lustful when drinking. If he is afflicted with evils he laments. If he understands something he parades it about, and if he does not understand he pretends that he does. Becoming wealthy, he becomes proud, and being poor he feigns that he is rich. When he is well supplied he is overbearing, and when he fasts he is vainglorious. Just like a fool he considers it an insult when others forgive him. Thus if it is not according to the grace of Christ and in the fear of God that one seeks knowledge of the truth, it is not only grave things that deeply wound one but even trivial things. Saint Mark The Ascetic, On Those Who Think Themselves Justified By Works 1 cf Mt 11.7, Ephes 4.14

The Mustard Seed And Other Seeds

Simile est regnum coelorum grano sinapis etc. Regnum coelorum praesens Ecclesia dicitur, quae diversis figuris, non secundum se totam, sed secundum aliquam partem sui comparatur. Hic autem grano sinapis secundum fidem assimilatur, quod homo, id est Christus seminavit in agro, id est in cordibus credentium, quod minimum est omnibus seminibus. Fides enim nostra vilior omnibus doctrinis philosophicis videtur. Quid enim stultius sapientibus hujus mundi aestimabatur, quam in occisum et sepultum credere, visibilia contemnere, et invisibilibus iuhiare? Caetera autem semina, scilicet libri philosophorum excellere videntur, quia de maximarum rerum agunt subtilitate, et ornati sunt rhetorica compositione. Sed, ut ait Apostolus, quod infirmum est Dei, fortius est hominibus, ideo cum crescit in mente recipientis, et in toto mundo exaltatur, major apparet omnibus oleribus, et fit arbor, ita ut, etc. Scientiae philosophicae enim sunt olera, sed ad nullius utilitatis robur perveniunt. et ideo facile ex vanitate sua arescunt. Rami vero hujus arboris sunt partes fidei multiplices, in quibus habitant volucres coeli, id est animae fidelium delectantur et pascuntur, quae pennis virtutum ad coelestia volant. Unde dictum est: Quis dabit mihi pennas sicut columbae, et volabo, et requiescam? Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XIII Source: Migne PL 162.1374d-1375b

The kingdom of heaven is like a mustard seed... 1 He speaks of the present Church by the use of different figures, for not in its totality but according to its different parts it has its comparisons. Here, then, the mustard seed is likened to faith, which a man, that is, Christ, sowed in a field, that is, in the hearts of the believers, and it is the smallest of all the seeds. Indeed our faith seems to be more valueless than all the teachings of the philosophers. What shall be judged more foolish by the wise of this world than to have belief in a man who was killed and buried, and to scorn visible things and to desire things unseen? And there are other seeds, that is, the books of the philosophers which seem to be excellent because they treat subtly of the greatest things and they are composed in an admirable style, but as the Apostle says, the weakness of God is stronger than men 2 therefore when our seed grows in the mind that receives it, it rises up amid the whole world, and it appears greater than all other herbs, and indeed is like a tree. The teachings of the philosophers are the other herbs, but the strength of their usefulness comes to nothing, and therefore on account of their vanity they wither away. But the branches of our tree are the many parts of the faith which with the wings of virtue fly off to heavenly things. Whence it has been said, 'Who shall give to me the wings of a dove, that I might fly away and be at peace?' 3 Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 6 1 Mt 13.31-32 2 1 Cor 1.25 3 Ps 54.7

Advancing In Wisdom

Νόμιζε μοι τὴν τοῦ Θεοῦ σοφίαν μητέρα τινὰ εἶναι, καὶ νῦν μὲν τῷ νηπίῳ τὸν μαστὸν ἐπιδιδοῦσαν, καὶ βοῶσαν, Καλὸν, καλον, τοῦτό γε, εἶθ' ὕστερον πρὸς τὴν στερεὰν τροφὴν τὸν παῖδα ἐλαύνουσαν, καὶ χολῇ τὸν μαστὸν περιχρίουσαν, καὶ κράζουσαν συνεχῶς, Σαπρὸν, σαπρὸν τοῦτό γε. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΚϚ, Βενιαμιν Ἑβραιῳ Source: Migne PG 79.137a

Think, as I do, that the wisdom of God is something like a mother, who now gives her breast to the infant, saying, 'Good, this is good,' and later, so that the growing boy may take to solid food, she smears a bitter herb on the breast, and says to him, 'Bad, this is bad.' 1 Saint Nilus of Sinai, Book 1, Letter 126, To Benjamin the Hebrew 1 cf 1 Cor 3.1-2

Prayer And Vanity

Σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ Πατρί σου τῷ ἐν τῷ κρυπτῷ: καὶ ὁ Πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. Τί οὖν; ἐν ἐκκλησίᾳ μή προσεύξωμαι; Καὶ πάνυ· ἀλλὰ μετὰ γνώμης ὀρθῆς, καὶ ὥστε μὴ ἐπιδείκνυσθαι, ἐπεὶ ὁ τόπος οὐ βλάπτει, ἀλλ' ὁ τρόπος καὶ ὁ σκοπός. Πολλοὶ γοῦν ἐν τῷ κρυπτῷ εὐχόμενοι, πρὸς ἀνθρωπαρεσκίαν τοῦτο ποιοῦσιν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Ϛ' Source: Migne PG 123.204b

And you, when you pray, go into your inner room and close the door and pray to your Father in secret, and your Father who sees in secret will reward you. 1 What then? Shall I not pray in church? Certainly, but with an upright soul, and without ostentation. The harm is not in the place, but in the manner and the intention. Many pray unseen, yet do so to please men. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 6 1 Mt 6.6

Knowledge, Sorrow, And Improvement

Scientia autem ista in primo gradu operatur poenitudinem et dolorem, ut risum in luctum, cantum in planctum, gaudium in moerorem convertat, et incipiant tibi displicere quae vehementer ante placuerant; et illa specialiter horreas quae specialiter appetebas. Sic enim scriptum est, Quia qui addit scientiam, addit et dolorem, ut veracis et sanctae scientiae sit dolor subsequens argumentum. In secundo vero gradu operatur correctionem, ut jam non exhibeas membra tua arma iniquitatis peccato, sed coerceas gulam, jugules luxuriam, superbiam deprimas, et facias servire corpus sanctitati, quod iniquitati ante servierat. Poenitudo enim sine correctione non proderit, sicut Sapiens ait: Unus aedificans, et unus destruens quid prodest eis nisi labor? Unus orans, et unus maledicens; cujus vocem exaudiet Deus? Qui enim baptizatur a mortuo, et iterum tangit eum, nihil proficit lavatio ejus, sed, juxta Salvatoris sententiam, verendum est ne ei aliquid deterius contingat. Sed quia haec diutius haberi non possunt, nisi circa se multa circumspectione mens indefessa vigilet et attendat; in tertio gradu operatur sollicitudinem, ut jam sollicitus incipiat ambulare cum Deo suo, et ex omni parte scrutetur, ne vel in levissima re tremendae illius majestatis offendat aspectus. In poenitudine accenditur, in correctione ardet, in sollicitudine lucet, ut interius et exterius renovetur. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Vigilia Nativitatis Domini, Sermo II Source: Migne PL 183.96b-d

But for its first step such knowledge brings forth penance and sorrow, so that laughter becomes sorrow, singing becomes groaning, and joy is turned into grief, and what very much pleased you previously begins to displease you, and that which was especially desired becomes particularly horrid. For so it is written, 'He who adds to knowledge, adds to sorrow,' 1 and thus the consequent sorrow is the proof of true and holy knowledge. Now in the second step correction is performed, so that you no longer exhibit your members as arms of iniquity for sin, but you grasp the throat, throttling luxury and choking off pride, in order to make your body a servant of sanctity, that which before had served wickedness. For penance without correction does not profit, as Wisdom says, 'One man builds up, another casts down, and what is the gain for them but the toil of it? One prays and another curses, whose voice does the Lord hear? For he who is washed after touching a corpse, and again he touches it, his washing profits not at all.' 2 And according to understanding of the Lord, one must fear lest something worse befall. 3 But because men shall not able to hold to these things for a long time unless the mind shall be unwearyingly circumspect in watchfulness and attention, so the third step is the work of concern, in which with great care a man begins to walk with His God, for every part must be scrutinised, unless even something which is most light offend the sight of His wondrous majesty. In penance a man is kindled, in correction he catches flame, in concern he gives light, so that the interior and exterior is renewed. Saint Bernard of Clairvaux, Sermons For The Year, On the Vigil of the Nativity of the Lord, from Sermon 2 1 Eccl 1.18 2 Sirach 34. 23-25 3 Jn 5.14