835 SPURIA. might the preaching of an angel have been more trustworthy? Would not Cornelius have been more certain having heard from an angel about the cross, about the passion, and about the economy? Yet he also guards himself, lest he give room to demons, and at the same time declares that without apostolic doctrine men cannot be saved. But if an angel from heaven preaching anything else is condemned with anathema, he who breathes the dogmas of Arius, who teaches the opinions of Eunomius and Sabellius, shall he not justly be condemned with anathema, unless he anticipates the punishment with repentance? Think these things, brethren, not to be said by us, but by the holy martyr, and through the legation of the Father. For these things are said in honor of the martyrs: for the honor of the martyr is the keeping of the faith. If therefore thou wishest to honor the martyr, honor him for whom he underwent martyrdom. For if he shed his blood for Christ, wilt thou not shed thy blood for Christ? Having therefore this sure mark of the faith, let us 856 take care that we shine forth with good works, that after the seeds of virtues are sown, we may reap the reward: for everyone who is a reaper from his own works is of justice, as Paul says: *As long as we have time, let us work good* (Gal. 6.10). *For in due time we shall reap, not failing.* At what proper time? At the resurrection, of course. Therefore, this time is not properly ours, but is strange to us. Here are the seeds, there the sheaves: here thou sowest with affliction, there thou reapest with joy, as David says, *They that sow in tears shall reap in joy* (Ps. 125.5). Would that we might truly sow and reap with joy in Christ Jesus our Lord, to whom be glory for ever and ever. Amen.
MONITION ON THE HOMILY ON THE ADORATION OF THE CROSS
Savile rejected this discourse among the doubtful works; but Fronto Ducaeus placed it among the spurious; both moved by the nature of the style. For this orator, although not otherwise inept, produces a diction far unlike the eloquence of Chrysostom: he abounds in compound epithets after the manner of the Greeks of the Middle Ages; such as these are: *phosphoros hebdomas*, luciferous week, *zoopoios stauros*, life-giving cross, and many similar ones which occur here and there to the point of nausea. For although some of these epithets occur in the genuine works of Chrysostom, he is not accustomed to use them in such abundance and so crowded together. The otherwise lax style indicates an author other than Chrysostom. This therefore is on the adoration of the Cross, which was accustomed to be celebrated in the middle of Lent: on which solemnity this homily was delivered or is feigned to have been delivered. One Royal Codex at the end of this homily presents many things added, which, as is said in the note there, were intentionally omitted. For as we said in the preface of the first Volume, of those homilies which were ascribed to Chrysostom by copyists and Greeks, we will present in this Edition all those which were published either by Savile or by Fronto Ducaeus: but a choice will be made regarding the others. For Savile himself intentionally omitted many discourses of this kind, a catalog of which he drew up in the Notes T. 8. p. 857. Following whose example we also will abstain from those which are of no value, if indeed they have not yet been published. The Latin interpretation is that of Joachim Perionius, which we have corrected in several places.ON THE ADORATION OF THE PRECIOUS AND LIFE-GIVING CROSS, IN THE MIDDLE WEEK OF THE FASTS
The anniversary day comes to us, to be honored with all religion, and the middle week of the holy fasts, bringing light, which also brings forth the thrice-blessed and life-giving cross of our savior Jesus Christ, and proposes it to be adored, and makes those who venerate it with a sincere heart and chaste lips holy, and renders them more prepared and robust for the remaining course of the stadium of the holy fasts. Since therefore the present day is established for the adoration of the precious cross, come hither, most beloved, let us embrace it with fear and desire. For emitting the splendor of Christ's resurrection, it illuminates and sanctifies all with its gifts: therefore let us greet it rejoicing from our heart. Today the inhabitants of heaven and earth are affected with great joy, because the light-bringing and life-giving cross of Christ is proposed to the world, by whose power demons are fixed, diseases are banished, dark shadows are driven away, and all the ends of the earth are illuminated. Today the Church of Christ is made another paradise, which both proposes the holy wood of the precious cross, and makes the cross the preceding procession of Christ's passion, and as it were a preceding resurrection of the same resurrection. Today the prophetic word is fulfilled: *For we adore in the place where his feet have stood* (Ps. 131.7). Rejoice therefore and exult with joy, Church of Christ, and see that thou leadest thy children purified by the continence of their affections and by fasting, and shining with splendid virtues, and lead a dance that cannot be told. For just as in the wilderness those who were wounded were freed from death upon looking at the bronze serpent (Num. 21): so even now, those who have finished the middle course of the fast, by the touch of this one kill the intelligible serpent; and they attain immortality, and having become partners in what Christ endured through continence; they are rendered partakers of his resurrection. And not only in this way, but also running strongly to that which follows, they offer triumphal hymns to God. For the cross of the Lord is a victorious piece of armor, and carrying off the trophy, which cannot be defeated by the arms of kings; the horn of the Church, the vanquisher of enemies, the salvation of the faithful. And blessed indeed are they, and thrice blessed, to whom it is permitted to embrace it with chaste lips and a holy mouth. For in very truth they fulfill that word of the Lord, *Whoever wishes to come after me, let him deny himself, and take up his cross; and follow me* (Matth.). For he did not say, Whether you wish or do not wish, this is to be borne by you: but in what way? *If anyone wishes to come after me*; I do not bring force, I do not compel, but I make each one the master of his own will, and for that reason I say: *If anyone wishes to come after me*. For I call to goodness and honesty, not to evil and trouble, not to punishment and penalty, but to the kingdom and to heavenly life. For the very nature of things has enough strength to draw. If anyone wishes to come after me, whether man, or woman, or he who governs, or he who obeys another, and wishes to be saved, let him enter this way. There are three things which he mentions, to deny oneself, to carry the cross, and to follow. But let us see what it is first to deny oneself. Let us learn what it is to deny another, and then…[GREEK COLUMN] 837 A If anyone wishes to come after me—whether he be a man or woman, a ruler or a subject, and if he wishes to be saved—let him come by this way. Three things are mentioned: to deny oneself, to take up the cross, and to follow. But let us see first what it is to deny oneself. Let us learn what it is to deny another person, and then we shall know what it is to deny oneself. What then is it to deny another? He who denies another—such as a brother, or a friend, or a neighbor, or anyone at all—even if he sees him being scourged, or bound, or suffering anything whatsoever, he does not stand by him, he does not give aid, he is not moved, he suffers nothing for his sake; for he has become alienated from him once and for all. Thus, therefore, God wishes us to be unsparing regarding our own body, so that even if some people scourge us for his sake, or punish us, or drive us, or do anything else, we should not spare it. For this is what it is to deny: that is, to have nothing in common with oneself, but to give oneself over to dangers, to struggles, and to be disposed as if one were another person suffering. And he did not say, "Let him deny himself," but, "Let him deny himself completely," indicating by this small addition the great intensity. "And let him take up his cross." B Have you seen how the King of heaven has armed the soldier following him? He did not give a shield, or a helmet, or a bow, or a breastplate, or a greave, or any other such thing at all, but that which is stronger than all these: the security from the cross, the symbol of victory over the demons. This is the sword, this is the shield, this is the breastplate, this is the helmet, this is the greave, this is the secure fortress, this is the harbor, this is the refuge, this is the crown, this is the prize, this is the treasure of all good things, both of those that now are and those that shall be. For just as someone who has received a powerful weapon gives it to his soldiers, so also does Christ. "Look," he says, "at my cross; you also do such things, and you will achieve whatever you wish." And yet, he promised even greater things elsewhere, saying: *He who believes in me, the works that I do will he also do, and greater than these will he do* (John 14:12). What is it, then, that very saying, "Let him take up his cross, and follow me"? Is it that each of us should carry the wood? By no means; for what virtue is that? But it is that we should be drawn up for dangers, carrying our blood in our souls, ready for slaughter and daily death, acting in all things as though we do not expect our life to last until evening, as though we were surely going to die. This is what the apostle Paul also said: *I die daily* (1 Cor. 15:31). Is there not one death given to you by nature? It is possible, if you wish, to die ten thousand times for your Master.
C 2. For such is the grace that leads poverty among friends to great wealth, because of the Master’s generosity, which determines the crowns not only by the outcome of events, but also by the intention of those who struggle. What is it, "Let him take it up"? He says he should be so ready to be slaughtered and crucified as that man carrying it on his shoulders; let him think he is that close to death. Everyone is struck with awe by such a man; for we do not fear those fenced about with ten thousand human weapons and fortified with such great bravery as we do this one for his freedom. For nothing makes one escape death so much as the contempt for death. But so that no one might think that being ready for death is enough on its own (for there are also robbers and sorcerers and murderers like that, all of them), for this reason he added: *And let him follow me.* I do not seek only the brave man, he says, nor the one who is undaunted at the end of his life, but the gentle, the temperate, the moderate, and the one filled with every virtue. Have you seen the service of the cross, that it is so powerful not only with the Master, but also with the servants? This made Peter the chief; this made Paul so great. Wherefore he also said, *Who shall separate us from the love of Christ?* (Rom. 8:35). D Shall tribulation, or distress, or danger, or the sword? This also made those who fast brave not only against foods, but also against the passions. Let us fence ourselves, beloved, with the power of the cross, and, armed for what follows, let us proceed more readily to the fast, and let us despise all the delights of life. For wealth, glory, power, desire, and all such things are sweet for this reason: because we are lovers of life and are nailed to the present life. Once this is despised, none of those things is of any account to us. For the present life is beautiful, beautiful and sweet; for it is a gift of God; but when the one to come appears, then this one is justly despised.
Let us not, therefore, be ashamed of the holy symbols of our salvation, nor cast away the great head of all goods, through which we live and have our being, by giving ourselves over to luxury and debauchery and gluttony, but let us carry around the cross of Christ as a crown, that is, the mortification of the passions. For all things that concern us are accomplished through it; if there is a need to be reborn, the cross is present; if there is a need to receive that mystical nourishment, to be ordained, or to do anything else, everywhere the symbol of the cross stands by us. For this reason we write it with much diligence on houses, and on walls, and on windows, and on foreheads, and on the mind. For this is the sign of our salvation, of the common freedom, and of the gentleness of the Master. For this reason it is called a seal, because we seal all the entrustments of God that we receive with this, as with a royal seal and ring, and no evil thing dares to approach anymore. If we entrust the care of a people to someone, or bring him to the dignity of the priesthood, after long praying and invoking the grace of the Spirit that has come, we seal him with this, as if locking the gift that has been given in a safe place. In this way it is also taken up in the sacred rites. For the cross of Christ is a sword and wood, on which Christ, having been slaughtered by the God-killing Jews, dissolved the works of the devil and cast down the devil himself, having nailed our sins to it. For this reason it is taken up in the sacred rites as a royal blade and scourge, tormenting and driving away every demonic approach and satanic influence. For this reason the divine ministers, like certain guards, having set forth the royal scourge, through it drive away every opposing and hostile phalanx, distributing the divine and royal gifts to the mystagogues, and together with them honoring Christ the King.
3. When, therefore, you seal yourself, consider the whole mystery of the cross, and you will extinguish anger and all the other passions. When you seal yourself, fill your forehead with much boldness, your chest, your eyes, and set forth every member as a sacrifice acceptable to God. For this is the rational sacrifice. This sign also opened closed doors for our ancestors, this extinguished poisonous drugs, this dissolved the power of hemlock, this healed the bites of venomous beasts. For if it opened the gates of Hades, and widened the arches of the heavens, and renewed the entrance to paradise, and cut the sinews of the devil, what is surprising if it overcomes poisonous drugs? This, therefore, engrave upon your mind, and embrace the salvation of our souls. For this is the cross that saved the world, drove away error, brought back the truth, made earth into heaven, and made men into angels. Because of it, demons are no longer fearful, but contemptible; nor is death death, but sleep and a waking. Because of it, the passions of the flesh that war against those who fast…
(The preceding text is missing, so this translation begins from the first word of the provided page.)
A grate, Judaean!—since the law and the prophets had so foretold, that the human race would be saved through Christ. For Moses says first: "You shall see your life hanging before your eyes; and you shall not have faith in your life" (Deut. 28:66). And Isaiah: "He was led as a sheep to the slaughter, and as a lamb before its shearer he was silent" (Is. 53:7). And Jeremiah likewise: "Come," he says, "let us cast wood into his bread" (Jer. 11:19). And, "They gave his price to the potter, as the Lord ordained for me" (Matt. 27:10). But that Christ, who was raised upon the cross, is God, hear Ezra asserting: "Blessed is the Lord, who stretched out his hands and gave salvation to Jerusalem even as we watched." And when the serpents were destroying the people, and at God’s command Moses set up a serpent aloft on wood, he said: "Look upon this, and you shall not die" (Num. 21:8–9). And again Jeremiah, speaking for those who nailed him to the cross: "Come," he says, "let us remove him from the land of the living" (Jer. 11:19). And again Christ through the same prophet: "But I was as an innocent lamb led to be sacrificed; I did not know" (Ibid.). David also, in the person of Christ: "They pierced my hands and my feet, and divided my garments among themselves, and cast lots upon my clothing" (Ps. 21:17–19). And again: "I spread out my hands all the day to an unbelieving and contradicting people, who walked not in a good and straight way, but after their own sins" (Is. 65:2). B That the cross of Christ and its figure are to be venerated and worshipped, the prophets also teach: David indeed saying, "You gavest to them that fear thee a sign, that they might flee from before the bow" (Ps. 59:6); and again, "Make with me a sign for good, that those who hate me may see and be confounded" (Ps. 85:17). And through the prophet Ezekiel, God says: "Give a sign on their foreheads, who groan and are aggrieved at all the sins: cross over, strike, and spare not; slay old men, young men, women and nursing infants; but to those who have the sign, do not draw near" (Ez. 9:4–6). Solomon also says: "Blessed is the wood, by which righteousness comes" (Wis. 14:7). Isaiah also explains where they were from and what kind of wood the cross was, in these words: "In the cypress, the pine, and the cedar, you shall celebrate the holy place together" (Is. 60:13). Nay, even when Moses cast wood into Marah, he made the bitter waters sweet in the figure of the cross of Christ, who made the world sweet from the bitterness of the demons. Also, the rod of Moses, which split the rock, signified the cross of Christ, which splits the hearts of men and implants in them the grace of the Holy Spirit.
C And it is true that this is the tree of life, and all who hold it live; but those who have abandoned it shall have death and eternal punishment. For the Law and the prophets proclaim the holy Trinity; and truly this is he who was foretold by the law and the prophets, Jesus Christ the Lord, who came in the name of the Lord: nor is there another, except for the one who was born in Bethlehem of Judea, from the Virgin and Theotokos Mary, when Augustus Caesar was emperor. But if anyone does not receive and approve him, and does not believe in him, such a one is a deserter of God, and let him be anathema. Therefore Isaiah cries out about you who have erred in these words: "My people is led away into captivity, because they do not know the Lord" (Is. 5:13). For since Christ came, the strength of your army, O Judaeans, has been dissolved, and the priesthood removed, and you have been scattered by the Romans. For Isaiah says about those who led Christ to the cross: "Because of our sins God has turned his face from us, and left us in our sins" (Is. 59:2). If Christ himself were not he who was born of Mary, who was chosen by God, his true Son, and who was foretold by the law and the prophets, your Judaean nation could have remained in honor and name, and could have risen up and reigned, as one which had punished with death an enemy of God and a vile impostor. But ever since the time when the cross was erected, and Christ was nailed to it by your ancestors, down to this very time it perishes with ignominy and disgrace: and God is more severely angry with you than in the Babylonian captivity. For then, after seventy years, God had mercy and called you back; but at this time he has utterly rejected you; and your father, who is also prophet and patriarch, Jacob, truly foretold it: D your laws have all collapsed; you have been driven from your land of Judea; you have been dispersed into different places, and throughout the world, from the east to the ends of the earth, everyone both despises and mocks you. But our affairs, those of the Christians, flourish, grow, and are strengthened daily; and the preaching of our holy faith has pervaded all corners of the world; Christ reigns in us; and we worship his precious and vivifying cross, and we hold it as a treasure of great price. For the cross of the Lord is truly more splendid and noble than any royal crown; what do I say, a royal crown? Nay, it surpasses even the rays of the sun in splendor. And formerly it was a condemnation of a base life and wicked deeds; but now it is a symbol of divine grace, a sign of spiritual nobility, a treasure secret and sure, a gift that cannot be taken away, a proof of holiness. We set this forth both at the table and on the bed and in whatever place we are. For just as most soldiers do not sleep or stay awake without their weapons, so let us now hang it as a sword on the bed, let us mark it as a barrier on the door, let us surround every home with it as a wall and rampart; let us fortify our innermost and outermost parts with it. For this has destroyed death, opened the heavens, sanctified the earth, raised our nature to the royal throne, and devastated the tyranny of the devil. The form of this is twofold: one made of matter, for example, of gold or pearls or gems, which is often taken away by barbarians or thieves; the other without matter: for its existence is not from matter, but its nature and essence is from God; but the matter is from the disposition of him who makes it. This keeps those who sleep, this is a protection for those who are awake, this saves those in danger, by this war is ended, and peace is confirmed. Wherefore I praise thy providence, O Lord, full of patience and mercy toward me; I adore thy precious and vivifying cross, O Lord; I embrace the sufferings thou didst endure, I salute the nails and the piercings of thy members; I look up at the reed, the spear, and the sponge; for a royal crown I adjust the crown of thorns to my head, and I am adorned with spittle as if with splendid gems; for the most glorious ornament I glory in the buffeting, and I profess thee to be the true God, of the holy Trinity, Jesus Christ, who for my sake didst suffer death, wert wrapped in a linen shroud, and wert mocked by the Judaeans, the breakers of the law, who at last wert buried, and on the third day wert raised from the dead, who art about to return to judge the living and the dead. For to thee is glory and empire, together with the Father, and thy holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.