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# Nicene and Post-Nicene Fathers: Series I/Volume VI/The Harmony of the Gospels/Book II/Chapter 76

Chapter LXXVI.—Of the Harmony in Respect of the Order of Narration Subsisting Between Matthew and the Other Two Evangelists in the Accounts Given of the Occasion on Which He Foretold the Destruction of the Temple.
146. Matthew proceeds with his history in the following terms: “And Jesus went out and departed from the temple; and His disciples came to Him for to show Him the buildings of the temple. And Jesus said unto them, See ye all these things? Verily I say unto you, There shall not be left here one stone upon another which shall not be thrown down.” This incident is related also by Mark, and nearly in the same order. But he brings it in after a digression of some small extent, which is made with a view to mention the case of the widow who put the two mites into the treasury, which occurrence is recorded only by Mark and Luke. For [in proof that Mark’s order is essentially the same as Matthew’s, we need only notice that] in Mark’s version also, after the account of the Lord’s discussion with the Jews on the occasion when He asked them how they held Christ to be David’s son, we have a narrative of what He said in warning them against the Pharisees and their hypocrisy,—a section which Matthew has presented on the amplest scale, introducing into it a larger number of the Lord’s sayings on that occasion. Then after this paragraph, which has been handled briefly by Mark, and treated with great fulness by Matthew, Mark, as I have said, introduces the passage about the widow who was at once so extremely poor, and yet abounded so remarkably. And finally, without interpolating anything else, he subjoins a section in which he comes again into unison with Matthew,—namely, that relating to the destruction of the temple. In like manner, Luke first states the question which was propounded regarding Christ, as to how He was the son of David, and then mentions a few of the words which were spoken in cautioning them against the hypocrisy of the Pharisees. Thereafter he proceeds, as Mark does, to tell the story of the widow who cast the two mites into the treasury. And finally he appends the statement, which appears also in Matthew and Mark, on the subject of the destined overthrow of the temple.

## Footnotes

* ↑ Matt. xxiv. 1, 2. According to Migne, certain codices add here the clause, “when the disciples were asking the Lord privately what was the sign of His coming.”
* ↑ Mark xii. 41-xiii. 2.
* ↑ Luke xx. 16-xxi. 6.
* ↑ [Many harmonists insert at this point the events narrated in John xii. 20–50. Augustin does not express an opinion in regard to this passage.—R.]
# Nicene and Post-Nicene Fathers: Series I/Volume VI/The Harmony of the Gospels/Book II/Chapter 8

Chapter VIII.—An Explanation of the Statement Made by Matthew, to the Effect that Joseph Was Afraid to Go with the Infant Christ into Jerusalem on Account of Archelaus, and Yet Was Not Afraid to Go into Galilee, Where Herod, that Prince’s Brother, Was Tetrarch.
21. Here again, however, it may happen that a difficulty will be found, and that some, seeing that Matthew has told us how Joseph was afraid to go into Judæa with the child on his return, expressly for the reason that Archelaus the son reigned there in place of his father Herod, may be led to ask how he could have gone into Galilee, where, as Luke bears witness, there was another son of that Herod, namely, Herod the tetrarch. But such a difficulty can only be founded on the fancy that the times indicated as those in which there was such apprehension on the child’s account were identical with the times dealt with now by Luke: whereas it is conspicuously evident that there is a change in the periods, because we no longer find Archelaus represented as king in Judæa; but in place of him we have Pontius Pilate, who also was not the king of the Jews, but only their governor, in whose times the sons of the elder Herod, acting under Tiberius Cæsar, held not the kingdom, but the tetrarchy. And all this certainly had not come to pass at the time when Joseph, in fear of the Archelaus who was then reigning in Judæa, betook himself, together with the child, into Galilee, where was also his city Nazareth.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 19

Chapter XIX.
An illustration to help in forming an opinion on those who are only patient when they are not tried by any one.
But it is like all poisonous kinds of serpents or of wild beasts, which, while they remain in solitude and their own lairs, are still not harmless; for they cannot really be said to be harmless, because they are not actually hurting anybody. For this results in their case, not from any feeling of goodness, but from the exigencies of solitude, and when they have secured an opportunity of hurting some one, at once they produce the poison stored up in them, and show the ferocity of their nature. And so in the case of men who are aiming at perfection, it is not enough not to be angry with men. For we recollect that when we were living in solitude a feeling of irritation would creep over us against our pen because it was too large or too small; against our penknife when it cut badly and with a blunt edge what we wanted cut; and against a flint if by chance when we were rather late and hurrying to the reading, a spark of fire flashed out, so that we could not remove
and get rid of our perturbation of mind except by cursing the senseless matter, or at least the devil. Wherefore for a method of perfection it will not be of any use for there to be a dearth of men against whom our anger might be roused: since, if patience has not already been acquired, the feelings of passion which still dwell in our hearts can equally well spend themselves on dumb things and paltry objects, and not allow us to gain a continuous state of peacefulness, or to be free from our remaining faults: unless perhaps we think that some advantage and a sort of cure may be gained for our passion from the fact that inanimate and speechless things cannot possibly reply to our curses and rage, nor provoke our ungovernable temper to break out into a worse madness of passion.

## Footnotes

* ↑ Reading non innoxia (Petschenig).
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 15

Chapter XV.
How the Old Law would root out anger not only from the actions but from the thoughts.
But why should we spend any more time over evangelic and apostolic precepts, when even the old law, which is thought to be somewhat slack, guards against the same thing, when it says, “Thou shalt not hate thy brother in thine heart;” and again, “Be not mindful of the injury of thy citizens;” and again, “The ways of those who preserve the recollection of wrongs are towards death”? You see there too that wickedness is restrained not only in action, but also in the secret thoughts, since it is commanded that hatred be utterly rooted out from the heart, and not merely retaliation for, but the very recollection of, a wrong done.

## Footnotes

* ↑ Lev. xix. 17, 18.
* ↑ Prov. xii. 28 (LXX.).
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 18

Chapter XVIII.
Of the zeal with which we should seek the desert, and of the things in which we make progress there.
Further, it is those who are perfect and purified from all faults who ought to seek the desert, and when they have thoroughly exterminated all their faults amid the assembly of the brethren, they should enter it not by way of cowardly flight, but for the purpose of divine contemplation, and with the desire of deeper insight into heavenly things, which can only be gained in solitude by those who are perfect. For whatever faults we bring with us uncured into the desert, we shall find to remain concealed in us and not to be got rid of. For just as when the character has been improved, solitude can lay open to it the purest contemplation, and reveal the knowledge of spiritual mysteries to its clear gaze, so it generally not only preserves but intensifies the faults of those who have undergone no correction. For a man appears to himself to be patient and humble, just as long as he comes across nobody in intercourse; but he will presently revert to his former nature, whenever the chance of any sort of passion occurs: I mean that those faults will at once appear on the surface which were lying hid, and, like unbridled horses diligently fed up during too long a time of idleness, dash forth from the barriers the more eagerly and fiercely, to the destruction of their charioteer. For when the opportunity for practising them among men is removed, our faults will more and more increase in us, unless we have first been purified from them. And the mere shadow of patience, which, when we mixed with our brethren, we seemed fancifully to possess, at least out of respect for them and publicity, we lose altogether through sloth and carelessness.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 16

Chapter XVI.
How useless is the retirement of those who do not give up their bad manners.
Sometimes when we have been overcome by pride or impatience, and we want to improve our rough and bearish manners, we complain that we require solitude, as if we should find the virtue of patience there where nobody provokes us: and we apologize for our carelessness, and say that the reason of our disturbance does not spring from our own impatience, but from the fault of our brethren. And while we lay the blame of our fault on others, we shall never be able to reach the goal of patience and perfection.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 2

Chapter II.
Of those who say that anger is not injurious, if we are angry with those who do wrong, since God Himself is said to be angry.
We have heard some people trying to excuse this most pernicious disease of the soul, in such a way as to endeavour to extenuate it by a rather shocking way of interpreting Scripture: as they say that it is not injurious if we are angry with the brethren who do wrong, since, say they, God Himself is said to rage and to be angry with those who either will not know Him, or, knowing Him, spurn Him, as here: “And the anger of the Lord was kindled against His people;” or where the prophet prays and says, “O Lord, rebuke me not in thine anger, neither chasten me in thy displeasure;” not understanding that, while they want to open to men an excuse for a most pestilent sin, they are ascribing to the Divine Infinity and Fountain of all purity a taint of human passion.

## Footnotes

* ↑ Ps. cv. (cvi.) 40.
* ↑ Ps. vi. 2.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 20

Chapter XX.
Of the way in which auger should be banished according to the gospel.
Wherefore if we wish to gain the substance of that divine reward of which it is said, “Blessed are the pure in heart, for they shall see God,” we ought not only to banish it from our actions, but entirely to root it out from our inmost soul. For it will not be of any good to have checked anger in words, and not to have shown it in deeds, if God, from whom the secrets of the heart are not hid, sees that it remains in the secret recesses of our bosom. For the word of the gospel bids us destroy the roots of our faults rather than the fruits; for these, when the incitements are all removed, will certainly not put forth shoots any more; and so the mind will be able to continue in all patience and holiness, when this anger has been removed, not from the surface of acts and deeds, but from the very innermost thoughts. And, therefore to avoid the commission of murder, anger and hatred are cut off, without which the crime of murder cannot possibly be committed. For “whosoever is angry with his brother, is in danger of the judgment;” and “whosoever hateth his brother is a murderer;” viz., because in his heart he desires to kill him, whose blood we know that he has certainly not shed among men with his own hand or with a weapon; yet, owing to his burst of anger, he is declared to be a murderer by God, who renders to each man, not merely for the result of his actions, but for his purpose and desires and wishes, either a reward or a punishment; according to that which He Himself says through the prophet: “But I come that I may gather them together with all nations and tongues;” and again: “Their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men.”

## Footnotes

* ↑ S. Matt. v. 8.
* ↑ Ib. ver. 22.
* ↑ 1 John iii. 15.
* ↑ Isaiah lxvi. 18.
* ↑ Et rursum (Petschenig): et Apostolus (Gazæus).
* ↑ Rom. ii. 15, 16.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 13

Chapter XIII.
That we should not retain our anger even for an instant.
Or how can we think that the Lord would have it retained even for an instant, since He does not permit us to offer the spiritual sacrifices of our prayers, if we are aware that another has any bitterness against us: saying, “If then thou bringest thy gift to the altar and there rememberest that thy brother hath aught against thee, leave there thy gift at the altar and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” How then may we retain displeasure against our brother, I will not say for several days, but even till the going down of the sun, if we are not allowed to offer our prayers to God while he has anything against us? And yet we are commanded by the Apostle: “Pray without ceasing;” and “in every place lifting up holy hands without wrath and disputing.” It remains then either that we never pray at all, retaining this poison in our hearts, and become guilty in regard of this apostolic or evangelic charge, in which we are bidden to pray everywhere and without ceasing; or else if, deceiving ourselves, we venture to pour forth our prayers, contrary to His command, we must know that we are offering to God no prayer, but an obstinate temper with a rebellious spirit.

## Footnotes

* ↑ S. Matt. v. 23, 24.
* ↑ 1 Thess. v. 17.
* ↑ 1 Tim. ii. 8.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 17

Chapter XVII.
That the peace of our heart does not depend on another’s will, but lies in our own control.
The chief part then of our improvement and peace of mind must not be made to depend on another’s will, which cannot possibly be subject to our authority, but it lies rather in our own control. And so the fact that we are not angry ought not to result from another’s perfection, but from our own virtue, which is acquired, not by somebody else’s patience, but by our own long-suffering.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 21

Chapter XXI.
Whether we ought to admit the addition of “without a cause,” in that which is written in the Gospel, “whosoever is angry with his brother,” etc.
But you should know that in this, which is found in many copies, “Whosoever is angry with his brother without a cause, is in danger of the judgment,” the words “without a cause” are superfluous, and were added by those who did not think that anger for just causes was to be banished: since certainly nobody, however unreasonably he is disturbed, would say that he was angry without a cause. Wherefore it appears to have been added by those who did not understand the drift of Scripture, which intended altogether to banish the incentive to anger, and to reserve no occasion whatever for indignation; lest while we were commanded to be angry with a cause, an opportunity for being angry without a cause might occur to us. For the end and aim of patience consists, not in being angry with a good reason, but in not being angry at all. Although I know that by some this very expression, “without a cause,” is taken to mean that he is angry without a cause who when he is angered is not allowed to seek for vengeance. But it is better so to take it as we find it written in many modern copies and all the ancient ones.

## Footnotes

* ↑ S. Matt. v. 22. The word εἰκῆ is said by Westcott and Host to be “Western and Syrian.” It is wanting in אּ, B, Origen, and was not admitted by Jerome in the Vulgate.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book VIII/Chapter 14

Chapter XIV.
Of reconciliation with our brother.
And because we often spurn the brethren who are injured and saddened, and despise them, and say that they were not hurt by any fault of ours, the Healer of souls, who knows all secrets, wishing utterly to eradicate all opportunities of anger from our hearts, not only commands us to forgive if we have been wronged, and to be reconciled with our brothers, and keep no recollection of wrong or injuries against them, but He also gives a similar charge, that in case we are aware that they have anything against us, whether justly or unjustly, we should leave our gift, that is, postpone our prayers, and hasten first to offer satisfaction to them; and so when our brother’s cure is first effected, we may bring the offering of our prayers without blemish. For the common Lord of all does not care so much for our homage as to lose in one what He gains in another, through displeasure being allowed to reign in us. For in any one’s loss He suffers some loss, who desires and looks for the salvation of all His servants in one and the same way. And therefore our prayer will lose its effect, if our brother has anything against us, just as much as if we were cherishing feelings of bitterness against him in a swelling and wrathful spirit.
# Ode to My Clothes

Oh! isn't it hot! Oh! isn't it hot! And all is soft and clammy and damp, No need to moisten your postage stamp! The very stones Have lost their tones And don't re-echo the p'liceman's tramp! And, oh! isn't it hot!
I puff and blow and tetter and trickle, I feel like nothing so much as a pickle — A strong, hot India-pickle! It's a hot acetic vinegar pickles me, Everything that touches me tickles me; And, oh! if you knew how I hate my clothes, Fathers and mothers of half my oaths! But in broiling June I'm out of tune, And I swear too readily then, I fear, If you gave me a thousand pounds a year, I'd glare at you, Stare at you, Heartily swear at you, For making a wealthy man of me, With the thermometer ninety-three!
And, oh! how I hate my hat! That box of roasted air! With the hard hot brim that presses its rim With all its main right into my brain, And it leaves its red trail there! And how I hate my blessed boots, Of pedal agonies the roots! Sources of throes and pangs and shoots!
And socks with aggravating holes — Socks that ruck all under the soles!
And then my collar! Peruvian ROLLA! (Convenient rhyme) In thy blest time You wore no trousers, choker, collar, brace, or sleeve,
But went about, In-doors and out, In what young ladies call "square bodies," I believe.
Trousers, waistcoat, and coat, You cost me a ten-pound note; But back — back to your pegs. Head, body, and legs, Through you I have grown as thin as a lath.
Now learn that I
Intend
To spend
June and July Prone in a six-foot icy bath — It is so hot, May I be shot If I can find a rhyme to "bath"!
# Ode to Peace

* Search for titles containing or beginning with: "Ode to Peace."
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Ode to Peace, a poem by William Collins
* Ode to Peace, a poem by William Cowper
# Ode to Silence

"O thou, sublime, who on the throne"
* Coates, Florence Earle (1912), "Ode to Silence" in The Unconquered Air, and Other Poems (1912).
* Coates, Florence Earle (1916), "Ode to Silence" in Poems I.
# Ode to Tranquillity (unsourced)

Tranquility! thou better name Than all the family of Fame! Thou ne'er wilt leave my riper age To low intrigue, or factious rage;  For oh! dear child of thoughtful Truth,  To thee I gave my early youth, And left the bark, and blest the steadfast shore, Ere yet the tempest rose and scared me with its roar.
 Who late and lingering seeks thy shrine,  On him but seldom, Power divine,  Thy spirit rests! Satiety  And Sloth, poor counterfeits of thee,  Mock the tired worldling. Idle Hope  And dire Remembrance interlope, To vex the feverish slumbers of the mind: The bubble floats before, the spectre stalks behind.
 But me thy gentle hand will lead  At morning through the accustomed mead;  And in the sultry summer's heat  Will build me up a mossy seat;  And when the gust of Autumn crowds,  And breaks the busy moonlight clouds, Thou best the thought canst raise, the heart attune, Light as the busy clouds, calm as the gliding moon.
 The feeling heart, the searching soul,  To thee I dedicate the whole!  And while within myself I trace  The greatness of some future race,  Aloof with hermit-eye I scan  The present works of present man-- A wild and dream-like trade of blood and guile, Too foolish for a tear, too wicked for a smile!
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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