“Our Lord gave most of his assistance with persuasion rather than with admonition. Gentle showers soften the earth and thoroughly penetrate it, but a beating rain hardens and compresses the surface of the earth so that it will not be absorbed. "A harsh statement evokes anger," and with it comes injury. Whenever a harsh word opens a door, anger enters in, and on the heels of anger, injury.”

“"Anger even ruins the prudent: a soft answer turns away anger, but a painful word arouses rage." All things depend on our decision, certainly also to raise anger or to soothe. It is not the Lord who gets angry, but it is in our power to cause his anger or the opposite. And if anger even ruins the prudent, how much more will it ruin those about whom it was said [that] anger destroys the imprudent? And this certainly happens also to the prudent because of some negligence. But "a soft answer turns away anger," that is, a way of answering in open humility and without any harshness.”

“If you seek an example of justice, fortitude, prudence, purity, Scripture proposes becoming examples of every virtue. For virtue consists in concrete doings, wherefore interior guidelines are not enough unless they are accompanied by a concrete example. Hence Scripture gives both. As a rule against anger, it offers: A mild answer calms wrath. Consider Abigail who broke David's wrath.”

“Receive into thy ears the teaching of the great Solomon: God hates the poor man to be a pleader on high. [Prov. 23:11] Therefore submit thyself, and give honour to Him that is powerful; for the soft speech-thou knowest the proverb-melts. [Prov. 15:1] One is conquered by service, even although there be an ancient anger.”

“A hermit said, 'Ask God to give you inner grief of heart and humility. Always look at your own sins, and do not judge another's. Be the servant of all. Do not make friends with a woman, or a boy or a heretic. Do not be self-confident. Control your tongue and appetite, and do not drink wine. If anyone speaks to you on a controversial matter, do not argue with him. If he speaks well, say, "Yes." If he speaks ill, say, "I don't know anything about that." Don't argue with what he has said, and then your mind will be at peace.'”

“"In every place the eyes of the Lord behold the good and the evil." And when we are gathered together with the brethren in one place and celebrate divine sacrifices with a priest of God, we ought to be mindful of modesty and discipline and not toss our prayers about at random with uncouth voices and not cast forth with turbulent loquaciousness our petition. Rather, our petition should be commended to God in modesty, because it is our heart, not our voice, that will be heard. God, who sees our thoughts, is not to be admonished by shouts, as the Lord proves when he says, "Why do you think vainly in your hearts?" And in another place, "And all the churches shall know that I am a searcher of the desires and the heart."”

“We believe God is everywhere, and his eye beholds the good and wicked wherever they are: so we ought to be particularly assured of his special presence when we assist at the divine office. Therefore we must always remember the advice of the prophet, "To serve God in fear," "to sing wisely" and that "the angels are witnesses of what we sing." Let us then reflect what behavior is proper for appearing in the presence of God and the angels, and so sing our psalms that the mind may echo in harmony with the voice.”

“True prudence is the knowledge of what to do and what not to do. One who possesses it never refrains from virtuous works and is never pierced by the deadly arrow of vice. Thus, he who understands words of prudence knows the difference between what is insidious, structured for deception, and what reminds us quietly about the best way to live life. Like the good practice of a banker, he will retain what is good and abstain from every form of evil. Grant such prudence to the builder of his house, that he would lay its foundation upon rock, that is, support it on faith in Christ, so that it will remain unmoved when the winds and rains and thunderstorms attack. For the Lord teaches us through this parable to remain immovable in the presence of temptations, both those of human and also of supernatural origin. Beyond this, he teaches us not to neglect the necessary things, but, having been equipped for the journey of life, to anticipate the coming of the bridegroom with eager hearts.”

“The house of the righteous contains great treasure, etc. The house of Christ, that is, the Church, has great strength; so that rain, winds, and rivers of frequent temptations cannot demolish it. And in the works of the devil there is continuous turmoil, because he attempts to overthrow the same house of Christ through false brothers or open adversaries.”

“The lips of the wise spread knowledge, etc. The lips of the Catholics spread knowledge of correct faith by preaching, while the heart of heretics will be different, because it conceives betrayal as knowledge to teach. It can also be understood that the heart of the devoted will be unlike itself, showing itself inconstantly variable with different thoughts, and never remaining what it was. Against this, it is said of Anna when she prayed to the Lord with an attentive mind: And her countenance was no longer changed (1 Sam. I, 18).”

“The instruction of the wicked leads away from life, etc. The doctrine is evil of those who desert the path of truth; about whom the Lord says, Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven (Matt. V). But such, if they repent their corrections, have an open return to forgiveness; but if they do not yield to ecclesiastical corrections, certain destruction remains for them.”

“Those who live under discipline should avoid very carefully even such intemperate action as is commonly regarded lightly. Indulging in unrestrained and immoderate laughter is a sign of intemperance, of a want of control over one's emotions and of failure to repress the soul's frivolity by a stern use of reason. It is not unbecoming, however, to give evidence of merriment of soul by a cheerful smile, if only to illustrate that which is written, "A glad heart makes a cheerful countenance"; but raucous laughter and uncontrollable shaking of the body are not indicative of a well-regulated soul, or of personal dignity, or self-mastery.”

“The church explains how it can please the Lord in the light of the living, which means in the brightness of the saints, among whom [the church] is made beautiful, spotless and without wrinkle. Whatever befalls them shines from its face. Just as a man's healthy constitution makes his face more handsome, just as in Solomon's words, "When the heart rejoices the countenance flourishes," so the beauty of the features of holy church is diffused abroad when found in the merits of the blessed.”

“All the days of the afflicted are evil, etc. All the time of the people of God, as long as they are poor in the present, abounds with afflictions and troubles, because they have not yet reached the riches of supreme goodness and eternal abode. Hence the Apostle advises, saying: Redeeming the time, because the days are evil (Eph. V). But indeed the reprobate, who are devoid of divine fear and securely use the world, are refreshed as fools with continual feasting. Hence it rightly adds:”

“Better is a little with the fear of the Lord, etc. As it is in the psalm: Better is a little that the righteous person has than the riches of many wicked (Ps. XXXVI). It is better, therefore, to lack wealth or even daily sustenance while preserving the fear of God, than to abandon the fear of God in the desire of acquiring more.”

“"Herbs with love are better than a fatted calf with deceit." This is reminiscent of what we said before, that herbs are not the Agape, but that meals should be taken with charity. A middle course is good in all things, and no less so in serving a banquet. Extremes, in fact, are dangerous, but the mean is good, and all that avoids dire need is a mean. Natural desires have a limit set to them by self-sufficiency.”

“Better is the hospitality of vegetables served with friendship and grace than a fatted calf served with enmity. Often we accept simpler, more frugal hospitality offered in good conscience—as guests at the table of those who are unable to furnish us with more—in preference to elevated words "lifted up against the knowledge of God" and proclaiming with ample plausibility a sentiment alien to the Father of our Lord Jesus who has given the law and the prophets.”

“But you should be content with your own possessions and not feed on the losses of others. The good food is the simplicity of innocence. Having their own good, they do not know how to lay traps for others, nor do they burn with the flames of greed, for whom every gain is a loss to virtue and an inflaming desire. And therefore she is blessed, if she knows her own goods, when poverty is true, and to be preferred to all treasures; for it is better to give a little with the fear of God, than to have great treasures without fear. For how much does man nourish? Or if you seek what also abounds to others for grace, that too is not much. For hospitality in vegetables with grace is better than the preparation of fat calves with discord. Therefore let us use our wit to seek grace, and to protect salvation, not to restrict another person's innocence. We are allowed to use maritime examples for the advancement of our own well-being, not for the danger of others.”

“When one invites to supper guests that are hungry and have an appetite, even if he lays a meager table it seems abundant owing to the anticipation of the guests who fall upon the dishes with great relish. In just the same way we too have confidence in your spiritual appetite and do not hang back, even if we have a poor and meager table, before laying it in customary manner before your good selves. This is what a certain sage also remarked: "Better a meal of vegetables with love than a beast from the manger with enmity," suggesting that love has a different view of what is set forth, and to its eyes ordinary things appear rich and scraps seem generous.”

“Better is a dinner of herbs where love is, etc. Everyone who shows examples of good works to others, which they may imitate, invites them as to a feast by which they are refreshed. It is better to be invited to a dinner of herbs with love, than to a fattened calf with hatred, because certainly it is much more useful to keep the innocence of a simple life with love, than to shine outwardly with greater miracles of virtues and not purge the inner mind of the filth of hatred. Hence to certain ones saying in faith, Lord, Lord, did we not prophesy in your name? And in your name cast out demons? And in your name perform many powerful works? The Lord himself will say, I never knew you; depart from me, you who practice lawlessness (Matt. VII).”

“There are those who are called the slothful in the book of Wisdom, who strew their path with thorns, who consider harmful to the soul a zeal for deeds in keeping with the commandments of God, the demurrers against the apostolic injunctions, who do not eat their own bread with dignity, but, fawning on others, make idleness the art of life. Then, there are the dreamers who consider the deceits of dreams more trustworthy than the teachings of the Gospels, calling fantasies revelations. Apart from these, there are those who stay in their own houses, and still others who consider being unsociable and brutish a virtue without recognizing the command to love and without knowing the fruit of long-suffering and humility.”

“"The ways of those who do not work are strewn with thorns, but the ways of the strong are trodden down." Thus wandering from the king's highway, they can never arrive at that metropolis to which our course should ever be directed without swerving. Ecclesiastes also significantly expressed this saying: "The labor of fools wearies those who do not know how to go to the city;" namely, that "heavenly Jerusalem, which is the mother of us all."”

“The way of the sluggard is blocked with thorns. He calls those lazy who are reluctant to work righteousness, for while they desire the way of God, they are pricked by the suspicions opposed by their fears, like thorns of obstructive hedges; which, since they do not usually hinder the elect, he added...”

“The path of life is above the wise, etc. He calls the wise one perfected not only in knowledge, but also in practice. For to him indeed the paths of life from above are rightly opened; to him the gate of heaven is open. But the last hell, from which he is delivered, is the final punishment of damnation. For the first hell is the blindness of the sinning soul, and the lack of knowledge of true light, of which it is said in the Psalms, And they descend into hell alive (Ps. 54), that is, they knowingly fall into sin.”

“The thoughts of the wicked are an abomination to the Lord, etc. The Lord abhors the thoughts of heretics, indeed all contrary to piety, and the pure word of true faith will be established by Him, when in the judgment, not only for deeds but also for all words, worthy rewards will be given. He abhorred their evil thoughts, who said, Who is this who even forgives sins? (Mark 2). And He affirmed the pure word of him who said, You are the Christ, the Son of the living God (Matt. 16:16), to be most beautiful, to whom He replied, Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you, but my Father who is in heaven (Matt. 16:17).”

“The light of the eyes rejoices the soul, etc. It rightly delights the human mind, when it recognizes, by the Lord's revelation, that it has perceived the light of heavenly mysteries. Which another translation more clearly says, The eye seeing good things delights the heart, certainly the good things of the Lord in the land of the living. Whoever contemplates these with the eye of the mind, rightly delights in the heart, though externally he seems to walk sadly, oppressed by an enemy. That most blessed fame, by which we have learned that not only our deeds and words, but also our thoughts are known in heaven by the reporting angels; offers the richness of love and faith to our virtues, lest they wither by failing. For the more surely we hold that the hidden things of our heart, and likewise our works, are open to divine views, the more we ought to inflame with the oil of His charity the strength of our good action, lest it grows weary.”

“We are not harsh toward the impenitent. They are wicked to themselves, for those that spurn instruction hate themselves. Yet even in such cases we should seek in every way that healing come to those who are so completely perverted as not even to be conscious of their own ills and drunk with a drunkenness more fatal than that from wine, the drunkenness that comes from the darkness of evil.”

“If the prophet deems those guilty whom discipline has never reached, what should we think of those whom it has abandoned? Discerning between the acts of these two classes of people, the prophet authoritatively regards the fault of never having come to discipline as one less serious than that of having rejected her law. Notice his words: "He that rejects instruction despises his own soul." The case truly is just what he says. For the person who has spurned the warnings of discipline in order to occupy himself with the devil's business is indeed the foe of his own soul.”