Cyprian of Carthage, On Jealousy and Envy

III. Quamobrem, fratres dilectissimi, contra omnes diaboli fallaces insidias vel apertas minas stare debet instructus animus et armatus, tam paratus s

IV. Hinc diabolus inter initia statim mundi et periit 0640C primus et perdidit. Ille angelica majestate subnixus , 0641A Invidia autem diaboli mors in

0641B V. Hinc denique novae fraternitatis prima odia, hinc parricidia nefanda coeperunt (Gen. IV), dum Abel justum Cain zelat injustus, dum bonum malu

VI. Quae nos considerantes , fratres dilectissimi, contra tantam mali perniciem vigilanter et fortiter dicata Deo pectora muniamus. Aliorum mors profi

VII. Qualis vero est animae tinea, quae cogitationum tabes, pectoris quanta rubigo, zelare in altero vel virtutem ejus vel felicitatem, id est odisse

VIII. Hinc vultus minax, torvus aspectus, pallor in facie, in labiis tremor, stridor in dentibus, verba rabida, effraenata convicia, manus ad caedis v

IX. Multo malum levius et periculum minus est cum membra gladio vulnerantur. Facilis cura est ubi plaga perspicua est, et cito ad sanitatem medela sub

X. Et idcirco, fratres dilectissimi, huic periculo consulens Dominus, ne quis zelo fratris in laqueum mortis 0645B incurreret, cum eum discipuli inter

XI. Quid in zeli tenebras ruis? quid te nubilo livoris involvis? quid invidiae caecitate omne pacis et charitatis lumen extinguis? quid ad diabolum cu

XII. Meminisse debemus quo vocabulo plebem suam Christus appellet, quo titulo gregem suum nuncupet. Oves nominat, ut innocentia christiana ovibus aequ

XIII. Ideo et apostolus Paulus, cum pacis et charitatis merita depromeret, cumque asseveraret firmiter et doceret nec fidem sibi, nec eleemosynas, nec

0647B XIV. Obterenda sunt, fratres dilectissimi, vitia et peccata carnalia, et terreni corporis infesta labes spiritali vigore calcanda, ne, dum iteru

XV. Hoc est enim mutasse quod fueras et coepisse esse quod non eras, ut in te divina nativitas luceat, 0648B ut ad Patrem Deum deifica disciplina resp

XVI. His meditationibus corroborandus est animus, fratres dilectissimi, ejusmodi exercitationibus contra omnia diaboli jacula firmandus. Sit in manibu

XVII. Ad quas ut pervenire tu etiam possis, qui fueras zelo et livore possessus, omnem illam malitiam qua prius tenebaris abjice , ad viam vitae aeter

XVIII. Habes autem multa quae cogites. Paradisum cogita, quo Cain non ingreditur, qui zelo fratrem peremit (Gen., IV). Cogita coeleste regnum, ad quod

3. Wherefore, beloved brethren, against all the devil’s deceiving snares or open threatenings, the mind ought to stand arrayed and armed, ever as ready to repel as the foe is ever ready to attack. And since those darts of his which creep on us in concealment are more frequent, and his more hidden and secret hurling of them is the more severely and frequently effectual to our wounding, in proportion as it is the less perceived, let us also be watchful to understand and repel these, among which is the evil of jealousy and envy. And if any one closely look into this, he will find that nothing should be more guarded against by the Christian, nothing more carefully watched, than being taken captive by envy and malice, that none, entangled in the blind snares of a deceitful enemy, in that the brother is turned by envy to hatred of his brother, should himself be unwittingly destroyed by his own sword. That we may be able more fully to collect and more plainly to perceive this, let us recur to its fount and origin. Let us consider whence arises jealousy, and when and how it begins. For so mischievous an evil will be more easily shunned by us, if both the source and the magnitude of that same evil be known.4 [Chrysostom, vol. iv. p. 473, ed. Migne. This close practical preaching is a lesson to the younger clergy of our days.]

III. Quamobrem, fratres dilectissimi, contra omnes diaboli fallaces insidias vel apertas minas stare debet instructus animus et armatus, tam paratus semper ad repugnandum quam est ad impugnandum semper paratus inimicus. Et, quoniam frequentiora sunt tela ejus quae latenter obrepunt, magisque occulta et clandestina jaculatio quo minus perspicitur, hoc et 0640B gravius et crebrius in vulnera nostra grassatur, ad haec quoque intelligenda et depellenda vigilemus ex quibus est zeli et livoris malum. Quod si quis penitus inspiciat, inveniet nihil magis Christiano cavendum, nihil cautius providendum quam ne quis invidia et livore capiatur; ne quis fallentis inimici caecis laqueis implicatus, dum zelo frater in fratris odia convertitur, gladio suo nescius ipse perimatur. Quod ut colligere plenius et manifestius perspicere possimus, ad caput ejus atque originem recurramus. Videamus unde zelus, et quando et quomodo coeperit. Facilius enim a nobis malum tam perniciosum vitabitur, si ejusdem mali et origo et magnitudo noscatur.