To every thing there is a season, and a time to every purpose under the heaven:
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Basil the Great
AD 379
It is necessary to bear in mind that for certain other tasks a particular time is allotted, according to the words of Ecclesiastes: “All things have their season.” For prayer and psalmody, however, as also, indeed, for some other duties, every hour is suitable, that, while our hands are busy at their tasks, we may praise God sometimes with the tongue (when this is possible or, rather, when it is conducive to edification); or, if not, with the heart, at least, in psalms, hymns and spiritual canticles, as it is written. Thus in the midst of our work we can fulfill the duty of prayer, giving thanks to him who has granted strength to our hands for performing our tasks and cleverness to our minds for acquiring knowledge, and for having provided the materials, both that which is in the instruments we use and that which forms the matter of the arts in which we may be engaged, praying that the work of our hands may be directed toward its goal, the good pleasure of God.
When, however, the disciple had professed his faith, he charged them, it says, and commanded them to tell it to no one: “for the Son of man,” he said, “is about to suffer many things, and be rejected, and killed, and the third day he shall rise again.” And yet how was it not rather the duty of disciples to proclaim him everywhere? For this was the very business of those appointed by him to the apostleship. But as the sacred Scripture says, “There is a time for everything.” There were things yet unfulfilled which must also be included in their preaching of him, such as were the cross, the passion, the death in the flesh, the resurrection from the dead, that great and truly glorious sign by which testimony is borne of him that Emmanuel is truly God and by nature the Son of God the Father. For that he utterly abolished death, and effaced destruction, and spoiled hell, and overthrew the tyranny of the enemy, and took away the sin of the world, and opened the gates above to the dwellers upo...
) for every purpose, and for every work. "At the day of judgment all will receive their due. (Haydock) Ver. 18. Beasts. Another doubt; or suggestion of infidels. (St. Gregory, Dial. iv. 4.) Ver. 19. Man hath nothing more, viz., as to the life of the body. (Challoner) Ver. 21. Who knoweth, viz., experimentally; since no one in this life can see a spirit. But as to the spirit of the beasts, which is merely animal, and becomes extinct by the death of the beast, who can tell the manner it acts so as to give life and motion, and by death to descend downward, that is, to be no more? (Challoner)
Few are able to prove that the soul of man is immortal rather than that of beasts, since the bodies of both are subject to the like inconveniences. The objection is answered chap. xii. 7. (Calmet)
The difficulty of answering is intimated by "Who?", Psalm xiv. 1. (Menochius) Ver. 22. After him. He knows not who shall be his heir, or how soon he may die. None returns from the other world to inform him...
Heaven, in this world, where alone things change. (St. Jerome)
Nothing is here perpetual, but to be used in a proper manner. (Worthington)
The heart must not be attached to any thing created. (Calmet)
Pleasure had been condemned and approved, chap. 2. He shows that all must have its time. (Menochius) Ver. 5. Stones, with a sling, or to render a field useless, 4 Kings iii. 25., and Isaias v. 2.
Embraces. Continence was sometimes prescribed to married people, Leviticus xx. 18., and 1 Corinthians vii. (St. Jerome) (St. Augustine, Enchiridion 78.) (Calmet)
Hatred often succeeds love, ver. 8., and 2 Kings xiii. 14. (Haydock) Ver. 9. Labour? What advantage does he derive from any of these things? (Chap. i. 3.) (Calmet) Ver. 11. Consideration. Literally, "dispute. "Hebrew and Septuagint, "heart. "(Haydock)
Pagnin, "He has implanted the desire of immortality in their hearts. "
End. If we could discover the properties of each thing, we should be in raptures; (Calmet) but as we cannot, thi...
Sow in good season, and gather together, and open your barns when it is the time to do so; and plant in season, and let the clusters be cut when they are ripe, and launch boldly in spring, and draw your ship on shore again at the beginning of winter, when the sea begins to rage. And let there be to you also a time for war and a time for peace; a time to marry, and a time to abstain from marrying; a time for friendship, and a time for discord, if this be needed; and in short a time for everything, if you will follow Solomon’s advice. And it is best to do so, for the advice is profitable. But the work of your salvation is one upon which you should be engaged at all times; and let every time be to you the definite one for baptism. If you are always passing over today and waiting for tomorrow, by your little procrastinations you will be cheated without knowing it by the evil one, as his manner is. Give to me, he says, the present, and to God the future; to me your youth, and to God old age...
We ought to think of God even more often than we draw our breath; and if the expression is permissible, we ought to do nothing else. Yea, I am one of those who entirely approve that Word which bids us meditate day and night, and tell at eventide and morning and noon day, and praise the Lord at every time; or, to use Moses’ words, whether a person lie down, or rise up, or walk by the way, or whatever else he is doing—and by this recollection we are to be molded to purity. So that it is not the continual remembrance of God that I would hinder, but only the talking about God; nor even that as in itself wrong, but only when unreasonable; nor all teaching, but only want of moderation. As of even honey, repletion and satiety, though it be of honey, produce vomiting. As Solomon says and I think, there is a time for everything, and that which is good ceases to be good if it be not done in a good way; just as a flower is quite out of season in winter, and just as a man’s dress does not become a...
For this present time is filled with all things that are most contrary to each other— births and deaths, the growth of plants and their uprooting, cures and killings, the building up and the pulling down of houses, weeping and laughing, mourning and dancing. At this moment a man gathers of earth's products, and at another casts them away; and at one time he ardently desires the beauty of woman, and at another he hates it. Now he seeks something, and again he loses it; and now he keeps, and again he casts away; at one time he slays, and at another he is slain; he speaks, and again he is silent; he loves, and again he hates. For the affairs of men are at one time in a condition of war, and at another in a condition of peace; while their fortunes are so inconstant, that from bearing the semblance of good, they change quickly into acknowledged ills. Let us have done, therefore, with vain labours. For all these things, as appears to me, are set to madden men, as it were, with their poisoned...
What, then, is the Paraclete’s administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the “better things”? Nothing is without stages of growth: all things await their season. In short, the Preacher says, “A time to everything.” Look how creation itself advances little by little to fruitfulness. First comes the grain, and from the grain arises the shoot, and from the shoot struggles out the shrub. Thereafter boughs and leaves gather strength, and the whole that we call a tree expands. Then follows the swelling of the germen, and from the germen bursts the flower, and from the flower the fruit opens. That fruit itself, rude for a while, and unshapely, little by little, keeping the straight course of its development, is trained to the mellowness of its flavor. So, too, righteousness—for the God of righteousness and of creation is the same—was first in a rudimentary state, having a natural fear...
