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.
841
ADMONITION ON THE HOMILY CONCERNING THE CONFESSION OF THE CROSS
This homily is entirely similar to the preceding one; so much so that many things have been borrowed from it word for word, whoever the author may be. Wherefore it is rightly relegated after it as spurious. We have corrected the interpretation of Joachim Perionius in a few places.
ORATION OF THE SAME
THAT TEACHES THAT ONE SHOULD NOT BE ASHAMED TO CONFESS THE HOLY CROSS, AND THAT BY IT WE HAVE BEEN SAVED BY CHRIST, AND THAT ONE OUGHT TO BOAST IN IT: HE ALSO TREATS OF VIRTUE, AND HOW CHRIST DESIRES OUR SALVATION, AND OF ALMSGIVING.
A 1. This, brethren, is that sign which the Lord promised He would give to all, saying: *An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it but the sign of the prophet Jonas* (Matt. 12:39): meaning the cross, and the death, and the burial, and the resurrection. And again, describing the power of the cross in another way, He was saying: *When you have lifted up the Son of man, then you shall know that I am* (John 8:28). When you have crucified me, He says, and think that you have prevailed over me, then most especially will you know my power. And Christ rightly declared this. For after Christ was crucified, the Jewish customs ceased, the preaching flourished, the word extended to the ends of the earth: and earth and sea, the inhabited and the uninhabited, unceasingly proclaim its power. Let no one therefore be ashamed of the venerable symbols of our salvation, and the head of all good things, by which we live and by which we are; but as a crown, let us carry about the cross of Christ. For all things that concern us are accomplished through it: whether one needs to be regenerated, the cross is present; or to be fed that mystical food, or to be ordained, or to perform any other thing, everywhere the symbol of our victory is present. For this reason we mark it with much zeal in our homes, and on the walls, and on the doors, and on our foreheads, and in our minds. For this is the sign of the salvation achieved for us, and of our common liberty, and of the gentleness of our Lord: *As a sheep he was led to the slaughter* (Is. 53:7). When, therefore, you sign yourself, contemplate the whole matter of the cross, and extinguish anger and all other passions; when you sign yourself, fill your forehead with much boldness, and set your soul free. You know surely what sort of things provide us with freedom. Therefore, Paul also, leading us to this—I mean to the liberty that is appropriate for us—led us up in this way, having reminded us of the cross and of the blood of the Master: *You were bought with a price; be not the servants of men* (1 Cor. 7:23). Consider, he says, the price paid for you, and you shall not be a servant of any man—calling the blood that was shed through the cross the price. For it is not enough just to trace it with the finger, but first with our intention, with much faith, and thus to imprint it upon the face. No one of the unclean demons will be able to stand near you, seeing the weapon by which he received the wound, seeing the sword by which he received the mortal blow. For if we, seeing the places where those condemned to death are executed, shudder, contemplate what the devil will suffer, seeing the weapon by which Christ dissolved all his power, and cut off the head of the dragon.
B 2. Do not, therefore, be ashamed of so great a good, so that Christ may not be ashamed of you, when He comes with His glory, and the sign appears before Him, shining brighter than the rays of the sun. For the cross will appear then, sending forth a voice through its sight, and defending the Master before the whole world, and showing that nothing was left wanting of what pertained to them. This sign also opened closed doors before 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 unfolded the arches of the heavens, and renewed the entrance to paradise, and cut away the nerves of the devil, what is it to be wondered at if it prevails over poisonous drugs and wild beasts and other such things? Imprint this, therefore, upon your mind, and embrace the salvation of our souls. For this cross turned the world, drove away error, brought back truth, made the earth heaven, and made men angels. For this reason, the demons are no longer fearful, but contemptible; and death is not death, but sleep. For this reason, all things that war against us are cast to the ground and trampled underfoot. If, therefore, anyone says to you, "Do you worship the crucified one?" say with a radiant voice and a joyful countenance, "I do both worship, and I shall never cease worshipping; and if he laughs, weep for him, because he is mad." Give thanks to the Lord, because He has bestowed such great benefits upon us, which no one can even learn without revelation from above. For the reason this man laughs is that *the sensual man perceiveth not the things that are of the Spirit* (1 Cor. 2:14); since children suffer this just as well, when they see something great and wonderful; and if you lead a child into some mysteries, he will laugh. The Greeks are like these children, or rather they are even more imperfect than they, and therefore even more wretched, because they do not suffer the things of children at an immature age, but at a perfect one, whence they are not even worthy of pardon. But let us, with a loud and lofty voice, let us cry out and say, even if all the Greeks are present, with much more boldness let us say, that our boast is the cross, and the head of all good things, and our boldness and our whole crown. I wished to be able to say with Paul, that *the world is crucified to me, and I to the world* (Gal. 6:14); but I cannot, being held fast by various passions. Therefore, I exhort you and, before you, myself to be crucified to the world, and to have nothing in common with the earth, but to long for the fatherland above, and
ious passions. Therefore, I exhort you and, before you, myself to be crucified to the world, and to have nothing in common with the earth, but to long for the fatherland above, and for the glory which we expect there, and the eternal goods; for we are soldiers of the heavenly King, and have taken up the armor of the Spirit. Why then do we lead the life of peddlers and hucksters, and indeed, of worms? For where the king is, there the soldier also ought to be. For we have been made soldiers not of those who are far away, but of those who are near. For an earthly king would never allow everyone to be in the palace, nor would he allow them to encircle his sides; but the King of the heavens wishes all his near ones and neighbors to be at the royal throne. But how can it happen—someone will say—that we who are here should stand at that throne? Because even Paul, when he was on earth, was where the Seraphim and Cherubim were; and he was nearer here to Christ than those bodyguards are to the king. For they often turn their eyes to many places; but nothing distracted him from the object laid before him, but he held his entire mental focus fixed upon the King and Lord. For if he were separated by place, you would rightly doubt; but if He is everywhere present and is near to him who employs effort and vigor of mind, He is closer. And so the prophet also said: *I will fear no evil, for Thou art with me* (Ps. XXII, 4). And God Himself again: *Am I a God at hand, and not a God afar off?* (Jer. XXIII, 23). As, therefore, sins separate us from Him, so actions consentaneous to virtue unite us with Him. For *while you are still speaking*, He says, *I will say, Behold, I am here* (Is. LVIII, 9). What parent ever obeys children in this way? What mother is so prepared; and always stands, if by chance her children should call her? There is none, neither father nor mother. But God is always ready, waiting to see if any of His servants should call Him; and He never neglected us if we were calling upon Him, as was fitting. And for this reason He says: *While you are still speaking*—I will not wait until you finish your prayer, but I will hear immediately. Let us call upon Him, then, as He wishes to be called upon. But in what way does He wish it? *Loose*, He says, *every bond of injustice; dissolve the obligations of contracts made by force; tear up every unjust document. Break your bread to the hungry, and bring the needy and the wandering into your house. If you see one naked, cover him; and do not despise those of your own lineage.* B *Then your morning light shall break forth, and your health shall spring up speedily, and your justice shall go before you, and the glory of the Lord shall encompass you. Then you shall call, and I will hear; while you are still speaking I will say, Behold, I am here* (Ibid. vv. 6-9). Who, someone will say, can do all these things? I ask you, who is it who cannot provide them? For what is difficult among the things mentioned? What is arduous? Or what is not easy? For they are not only capable of being done, but they are even easy to perform, so that many have even gone beyond the established measure, who not only tore up illegitimate documents, but even gave away all their own possessions; and they not only received the needy into their house and invited them to their table, but even supported them by the sweat of their body, bestowing benefits not only on relatives, but even on enemies.
But what, after all, is difficult in what has been said? For He did not say, "Run over a mountain, cross the sea, dig up so many acres of land, abstain from food, clothe yourself in sackcloth"; but "Share your house, impart and give bread, tear up tables and illegitimate documents." What is easier, I ask you, than these things? But if you even think they are difficult, behold the rewards, and then all things will be easy for you. For just as kings in the circus games propose crowns, tunics, and prizes to those who compete, so Christ in the middle of the course proposes prizes, explaining them with the words of the prophet as if with many hands. And kings, indeed, since they are human and have an abundance of things that are poured forth and a liberality that is consumed, strive to show many and great things to be small; and for that reason, handing over each thing to individual ministers, they thus come forth into the middle. But our King, on the contrary, when He has accumulated all things—since He is very wealthy and does nothing for the sake of C ostentation—thus proposes in the middle those things which, when explained, will be innumerable and infinite, and they desire many hands to contain them. And so that you may understand this, consider each of them accurately. *Then*, He says, *your morning light shall break forth.* Does it not seem to you to be a certain gift? But it is not one. For it has many crowns and rewards and other prizes inside; and if it pleases you, we will show all the riches, as far as we are able to show them, provided it is not burdensome to you. And first let us understand what *break forth* is. It declares to us the speed and the bounty, how greatly He both desires our salvation and yearns for the goods themselves to break forth; nor will there be anything that might restrain His inenarrable impetus. By all these things He indicates their abundance and infinite plenty. But what is *morning*? That is, not after you have been in temptations, nor after the coming of evils, but before they exist. For just as we call those fruits premature which appear before the time; so also in this place, signifying speed, he used the word *premature*, as he said above: *While you are still speaking, I will say, Behold, I am here.* But the fact that he says *light*, and what this light is—this is not that which falls under the senses, but another much better, which reveals heaven to us, namely, the angels, archangels, Cherubim, Seraphim, thrones, dominations, principalities, powers, the whole army, the royal cities, the tabernacles. For if you have been deemed worthy to see that light, you will see these things; and you will be freed from Gehenna, and from the worm that shoots venom, and from the gnashing of teeth, and from the chains that bring pain; and you will be freed from anguish, and from evils, and from darkness lacking light, and from dissection, and from rivers of fire, and from D a curse, and from places full of pain, and you will come there, where no place is left for pain and trouble, where great joy, peace, charity, pleasure, and happiness flourish; where there is life eternal, and glory and beauty ineffable; where there are eternal tabernacles, and the glory and majesty of the King, which cannot be expressed; and those goods *which eye has not seen, nor ear heard, nor has it entered into the heart of man* (I Cor. II, 9); and the virgins who hold burning lamps, and those who have the wedding garment; where there are the palaces of the Lord, and the royal treasuries. Have you seen what and how many prizes He has demonstrated with one word, and how He has gathered all things into one? Thus also, if we explain each of the words that follow, we will find a great abundance and an immense sea. Wherefore let us not delay, nor be lazy in performing the duties of kindness to the needy; let us not be, I exhort; but even if all things must be cast away by us, even if we must be thrown into the fire, even if the sword must be encountered, even if there is dancing on blades, even if anything must be endured: let us bear all things easily and with a calm mind, that we may attain the garment of the kingdom of heaven and that ineffable glory; which may we attain by the grace and kindness of our Lord Jesus Christ, to whom be glory and empire for ages of ages. Amen.