611 OPUS IMPERFECTUM [The author] uses a style that is quite crude and harsh, often redundant with unusual words and expressions. Since, however, he had read many apocryphal books unknown to us, he often mixes in many trivial things. For, to pass over in silence the ridiculous interpretations of Hebrew names, which he reports very often in the first Homily when he explains the genealogy of Christ, I do not know where he fished out that which the same homily says about the daughters of Adam: “But do you want to know how it was sometimes permissible to have sisters as wives, as Cain and Abel did? These are the names of the daughters of Adam, whom he had in the beginning after Cain and Abel, [namely] Rifa and Edocla; and they did not sin, because the scarcity of men and necessity excused that sin.” 612 The anonymous author also mentions a book by the name of Seth, from which he seems to have borrowed those apocryphal and tasteless things which he relates about the Magi and the Mount of Victory. The fourteenth homily, near the end, adds these words to the Lord’s Prayer: For thine is the power and the glory. Which I think is also mentioned elsewhere. It is no wonder, therefore, if such a man, delighting in apocrypha, also uses the book of the Shepherd and the Clementines. Which are also apocryphal works that none of the holy Fathers have employed. This anonymous author says, in the fourth Homily, a little before the middle, that it was written in more secret books that John the Baptist was baptized by Christ.
LEARNED COMMENTARIES ON THE GOSPEL OF MATTHEW, BY AN UNKNOWN AUTHOR, Prologue
As they report, the following cause compelled Matthew to write the Gospel. When a severe persecution had occurred in Palestine, such that all were in danger of being scattered, [the people] sought Matthew, that those who might perhaps lack teachers of the faith might not lack doctrine, and asked him to write down for them a history of all the words and deeds of Christ, so that wherever they were to be, they would have the state of the faith with them. But that he began from His human birth, and set forth His human generation, was compelled by the impious impudence of the Jews, who denied that Jesus Christ drew His lineage from the seed of David. He arranged the body of his narrative in this way: first, the nativity; then, baptism; third, the temptation; fourth, doctrine; fifth, miracles; sixth, the passion; seventh, His resurrection and ascension. [He did this] not only wishing to set forth the history concerning Christ through these things, but also to teach the state of the evangelical life: since there is nothing for us to be born from parents, unless we have been born again of God through water and the Holy Spirit, for that which is born of the flesh is flesh; and that which is born of the Spirit is spirit (John 3.5, 6). After baptism, however, it is necessary to stand against the devil, because for this everyone is anointed. And he is rebuilt in baptism so that he may undertake war against the tyrant. After these things, as if every temptation were overcome, having become fit to teach, if indeed he is a priest, let him teach: and because there is not always a need to perform miracles, let him commend his doctrine with a good life, as if with miracles; if he is a layman, let him teach the faith by his works: let him commend himself to men and to God by his deeds. Then, because we cannot depart from the world otherwise than by the body being dissolved, through which we entered the world, it is necessary that we depart from this stadium of the world. And because our whole life was a temptation, it remains that the reward and glory of the resurrection should follow the victory of the temptation. Matthew is the evangelist of the saints, but especially of sinners, who preached the Gospel to sinners not only by word, but even by the correction of his own life. For never, having been established as a tax collector, who had been accustomed to collect fleeting money, would he have been made an evangelist to write words that would remain forever, unless he were to invite sinners to the mercy of repentance by his own example: he who was once a careful bookkeeper of earthly accounts, now, however, is the most diligent dispenser of spiritual precepts. Then he made many poor by defrauding them of money, but now he makes countless [people] rich by preaching justice, so that we may magnify the Lord for him with a prophetic voice, saying: This is the change of the right hand of the Most High (Ps. 76.11).
First Homily, from the first chapter.
"The book of the generation of Jesus Christ, the son of David, the son of Abraham." The book is as it were a storehouse of graces. For just as in the storehouse of some rich man every man finds what he desires: so also in this book every soul finds what it needs. What is it that he says, "The book of the generation of Jesus Christ, the son of David, the son of Abraham"? And how does the prophet Isaiah say, "And who shall declare His generation?" (Is. 53.8)? But he declares His divine generation to be ineffable, while this one expounds the carnal [one]. Therefore he did not say, "of Jesus Christ, the Son of God," but "of the Son of David, the son of Abraham." And why did John immediately at the beginning of his Gospel show the nature of His divinity, saying: "In the beginning was the Word, and the Word was with God" (John 1.1)? Because John, being situated in exile among the Gentiles, wrote the Gospel in the Greek tongue for the sake of the Gentiles who did not know whether God has a Son, or how He has Him begotten: therefore it was superfluous to demonstrate to the Gentiles first the mystery of His incarnation, when they did not know who He himself was: it was therefore necessary to show them first that He is God the Son: then in the succeeding parts, that He took on flesh, saying: "Because the Word was made flesh, and dwelt among us" (Ibid. 1.14). Matthew, however, wrote the Gospel for the Jews in the Hebrew tongue, as we have already said above, so that the Jews, reading it, might be edified in the faith. For the Jews always knew that He is the Son of God, and how He is the Son of God. It was therefore superfluous to expound to them the nature of His divinity, which they knew very well; but it was necessary to show them the mystery of His incarnation. Why, however, did it not suffice for him to call Him solely the son of Abraham, or solely of David? Because the promise had been made to both concerning Christ, who was to be born of them. To Abraham indeed thus: "And in thy seed shall all the tribes of the earth be blessed" (Gen. 22.18): which cannot be understood except in Christ, since there was never stable friendship between the rest of the Jews and the Gentiles. But to David he says thus: "The Lord hath sworn unto David in truth…"
and he will not frustrate him: of the fruit of thy body upon thy throne" (Ps. 131. 11). Therefore, he speaks of both as a son, that he might show the promises of both fulfilled in Christ. Furthermore, since Christ was to have three dignities—king, prophet, and priest—and Abraham possessed two sons and two dignities (for he was a prophet and a priest, as God says to him in Genesis: "Take thee an heifer of three years old" [Gen. 15. 9], etc.; and a prophet, as the Lord says to Abimelech concerning him: "For he is a prophet and shall pray for thee, and thou shalt be saved, and thy house" [Ibid. 20. 7]), therefore he is called the son of Abraham and David, that the prophet and priest may be understood to be from Abraham, but the king from David. Also, he is not called the son of David alone, because David was king and prophet, but was not a priest. Therefore he was named the son of both, so that the triple dignity of both fathers might be recognized by original right in Christ. But why did he name David first, though Abraham precedes him in time? The first and simple reason is this: since it was the evangelist's intention to count the generations of the Lord from Abraham, if he had first said he was the son of Abraham, and afterwards David, he would have needed to return again to Abraham, and in that same place count him twice. The second reason is that the dignity of the kingdom is greater than that of nature. For although Abraham preceded in time, David surpassed in dignity. And how was David greater than Abraham, when David was sometimes reproved for sin? But hear, because David, trusting in his excessive justice, said: "O Lord my God, if I have done this, if there be iniquity in my hands" (Ps. 7. 4). Also, "If I have looked at iniquity in my heart, God will not hear" (Ps. 65. 18). Therefore he was dismissed, in order to be bypassed by the flesh: not that his injustice was shown, but that his boasting might be curbed. Abraham is the father of the faithful, whom God wished to be an example to the saints, saying to him: "Go forth out of thy land, and from thy kindred, and come into the land which I shall show thee" (Gen. 12. 1); so that all men might know, whosoever wish to be sons of Abraham and to receive that living land of promise, of which it is written: "I believe to see the good things of the Lord in the land of the living" (Ps. 26. 13): that they ought to despise their own goods, as Abraham despised his land, and to abandon their carnal parents, as he abandoned his kindred. But those who do not wish to imitate Abraham cannot be sons of Abraham. Abraham begat Isaac, which is interpreted as "laughter." But the laughter of the saints is not the stupid cackling of the lips, but the reasonable joy of the heart, which was in all things a mystery of Christ. For just as that Isaac, when his parents had already despaired, was granted in furthest old age as a joy to his parents, so that it might be known that he was not a son of nature, but of grace: so also our Isaac was brought forth in the final end by a Judean mother as a joy to all, as the angel says to the shepherds: "Behold, I bring you good tidings of great joy, which shall be to all the people" (Luc. 2. 10). Whence the Apostle says: "But when the fullness of the time was come, God sent his Son, born of a woman, made under the law" (Gal. 4. 4). But that one was through a virgin, this one from an old woman, both beyond the hope of nature. The one after his mother had ceased to be able to bear, this one before his mother had begun to be able to bear. But the one from a little old woman who was already failing, this one from a virgin incorrupt: because that Isaac was to beget sons in a law that was to be corrupted, but this one in a grace that was to endure. As his mother did not know him when he was led to be sacrificed, but after he had returned she knew that he had been offered: so the synagogue did not know him to be the Son of God when he was being led to death; but after he rose from the dead, then the Jews knew him. As he carried the wood where he was to be burned: so also this one carried the wood where he was to be crucified. As he did not resist Abraham when he wished to kill him, but said, "My father, bind my hands and feet, lest I rise up in opposition": so also he did not contradict the Father, but prepared, responded: "If it be possible, let this chalice pass from me: but not as I will, but as thou wilt, Father" (Matth. 26. 39). Isaac, however, begat Esau and Jacob, in the figure of the two ages. Esau, from head to foot entirely hairy, signifies this first age, which from the beginning to the end is entirely filled, as it were, with the very harsh hairs of iniquity. Jacob, however, entirely beautiful and smooth, signifies the future age, which will shine entirely with the beauty of piety, and no harshness or darkness of sin will be found in it. And just as when Esau came out of his mother's womb, Jacob held his heel: whence in Hebrew he was called Jacob, that is, supplanter: for as soon as his feet had emerged, the head of the other appeared: so also at the end of this age, the beginning of that age will immediately appear. And just as Esau persecuted Jacob, so the sons of this age persecute the sons of that age: and as he himself, so his sons, not by resisting but by fleeing, overcome the wicked. For just as then the mother approached Jacob, saying to him: "Son, hear me and flee into Mesopotamia, until the rage of thy brother cease" (Gen. 27. 43, 44): so also the Church teaches its children daily, when they suffer persecution, saying: "If they shall persecute you in this city, flee into another" (Matth. 10. 23); and, "Give place unto wrath" (Rom. 12. 19). Jacob begat twelve apostles in spirit, not in the flesh, by the word, not by blood. For just as he with his twelve descended into Egypt, that he might be multiplied: so also Christ with his twelve apostles descended into the world, and was multiplied through the whole world, as the thing itself testifies. Item, just as he descended to eat the marrow of Egypt: so also Christ with his apostles entered into this world, to eat the marrow of this world, that is, to acquire it for himself. For the marrow of this world is holy men. For just as the marrow as long as it is in a tree is healthy, it always blooms; but when it has been consumed, it is dried up, gradually withering: and so as long as there are the faithful, this world stands. For just as when the Israelites went out of Egypt, Egypt was exterminated: so also when the saints have departed from this world, this world is about to fall. Judas, however, is interpreted as "confessor," because he was an image of Christ, who was to be a confessor of the Father, saying: "I confess to thee, O Father, Lord of heaven and earth" (Luc. 10. 21). For as Judas was joined to a harlot, and gave her a staff and a ring; so also Christ joined himself to the harlot Church from the Gentiles, and gave her for the price of the union the staff of the cross, and the ring of the Holy Spirit through baptism, as a seal of the preceding faith, which the benign Father elsewhere also commanded to be given to the lascivious son returning. And therefore, perhaps, Thamar, his wife, is interpreted as "changed," or "exacerbation": because in her also there is an understanding fittingly within the Church. In her indeed, because when she was chaste, she changed herself into a harlot, and became an exacerbation of Judah in anger, as the book of Genesis testifies. In the Church, however, because it was a harlot church, and an exacerbation of God, but afterwards changed through the faith of Christ it has become chaste. Judah, however, begat Phares and Zara of Thamar. In the mystery of the Jewish and Gentile people. For Zara appeared having come out first from the womb, but the midwife tied a scarlet thread to his hand, marking the Jewish people, reddened with the blood of circumcision. But after Zara retracted, Phares proceeded: for the flesh in which Zara was enclosed was closed; however, that in which Phares was enclosed was opened, and therefore he proceeded first (Gen. 38. 27-30). Thus the Jewish people appeared first in the light of faith, as if coming forth from the dark womb of the world, and therefore was marked with the scarlet of circumcision, when everyone thought that it was himself.
For the people of God was to be the first. But what then? The Law was placed before its face, as a hedge to hinder its justice. For the Law hinders faith, it does not aid it, as it is written: *Before the commandment came, sin indeed was dead, but I was living; after the commandment came, sin revived, and I died* (Rom. 7:9, 10). Thus, therefore, the Jewish people were hindered by the Law, so that they might not come to the light of justice; but suddenly, in the times of Christ, the hedge of the Law was broken, which was between the Jews and the Gentiles, as the Apostle says, *Breaking down the middle wall of partition* (Eph. 2:14). It happened, then, that the Gentile people, who at first, while the Jewish people were manifest, were held enclosed as if in the womb of a dark world, after the Law was broken by the commandments of Christ, with the Jewish people excluded, was the first to advance to faith, and afterwards the Jewish people followed, just as the Apostle says: *Behold, I tell you a mystery. Darkness has happened in part in Israel, until the fulness of the Gentiles should come in, and so all Israel should be saved* (1 Cor. 15:51; Rom. 11:25, 26).
Whether one says that Zaram was in the figure of the Gentile people, who first appeared manifested through the prophets, and was marked by those same prophets with the scarlet of the Lord’s blood—for while it was prophesied that he was to be regenerated through the blood of Christ, he was marked with the scarlet of the Lord’s blood—and Phares in the figure of the Jewish people, who, with the Gentile people excluded by the hedge of the Law, advanced first, with that other following afterward: the wall of the Law having been removed, it is not incongruously stated. For which reason he was also named Zaram, which is "rising" or "noble." But this Phares, which is "breaking," because the Christian people was always to be rising, always illustrious; but the Jewish people, by the interjection of the Law, broken off from it.
And Judas indeed appears to have had children from the incestuous marriage of his daughter-in-law Thamar, but in truth [he did] not [have them] from a harlot. For she was not a harlot, because for the love of the seed of Israel she feigned herself to be a harlot, when she was not. Nor was she a daughter-in-law [in actuality], because none of the sons of Judas had her: for the first son of Judas, when Judas, terrified by his own experience, had been unwilling to take a wife for him from the daughters of the Canaanites, but had given him Thamar from the daughters of Aram, her mother, being a Canaanite, urged her to take [one] from her own kin; he, using his mother’s counsel, did not know her, for which reason the Lord struck him down, for he was wicked. The other son, hearing that he was to raise up seed to his brother, not for himself, spilled his seed upon the ground, for which reason he too was struck down. And so it happened that Thamar remained a virgin. A Since Judas, not knowing these things that had been done regarding his sons, lamented for a long time and wept, repenting because he thought he had committed an unspeakable disgrace with his daughter-in-law in Israel, and prayed to God for a long time, nor would he make an end to his mourning, an angel of the Lord stood by him and explained all these things to him, just as they had been done, and comforted him. And Judas was of such religion that, even after he knew that she had not been the wife of his sons, he did not consent to approach her: because, even if as far as God was concerned she was not a daughter-in-law, yet as far as human knowledge was concerned she appeared to be a daughter-in-law. For he provided for the good, not only before God, but also before men.
Phares begat Esrom. Since, indeed, these names were placed by the cause, reason, and providence of God, we believe—especially since these were the princes of the tribe of the elect—but for what cause and reason they were placed, truly they knew who placed them, and God, by whose providence they were placed. But we speak of what we can understand regarding the names themselves, especially since we have no canonical scripture about these persons. For Esrom, as the interpreters of the names in the Hebrew language say, is interpreted as "seeing a dart." Now, darts are enemies, all carnal passions which the devil shoots inwardly into the soul, and all temptations of adversities which come to the faithful from without, the devil shooting them. All, finally, the iniquitous men whom the enemy stirs up against the truth—that is, against the will of God—or against His servants, are his darts, of which the Apostle says: B *Above all, taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the wicked one* (Eph. 6:16). He who stands in the faith watches against the craftiness of the enemy, and from afar foresees his darts and takes care, or, having taken up the shield of faith, turns them back to the Lord. The Lord, therefore, wishes all His servants to be watching for the darts coming upon them. But he who does not see them coming upon him, how can he ward them off?
A just man can also be understood as a "dart-seeing" [person] in another way: that he himself is a dart seeing Christ, since Christ himself is also said to be the dart of the Father, as Isaiah says: *Who has set me as a chosen arrow in his quiver* (Is. 49:2). This man, therefore, is faithful, both the dart of Christ and sent by Christ: and he is a dart, not irrational, but rational: and seeing, that he may know himself what things he ought to pierce, and what things to pass through.
Esrom begat Aram. Aram is interpreted as "their vision," or "their irritation," or "exalted," or "their light." As the meaning of these names gives one to understand, I estimate that in the time of this Aram, the children of Israel in Egypt were greatly multiplied and exalted, and resplendent. And their multiplication had become a matter of envy in the eyes of the Egyptians, and irritation had occurred for them, according to what is written in Exodus: *Behold, the race of the children of Israel is multiplied over us; come, therefore, let us circumvent them* (Exod. 1:9, 10). And in his time, perhaps, the Lord saw them groaning under the oppression of the Egyptians, as it is written: *Seeing I have seen the affliction of my people, which is in Egypt, and I have heard their groaning* (Exod. 3:7). C Therefore, according to the providence of God, such a name was imposed upon him, either because they irritated the Egyptians by growing greatly, and were exalted; or because the Lord saw them groaning and laboring. And from a consideration of the time itself, the matter is credible. For in three ways they circumvented the children of Israel: first in the work of mud, then through the midwives, a third time by making them cast out their infants, in which time Moses was born. Finally, Aram himself took as his wife Aminadab, the sister of Naason. Therefore, between one circumvention and the other circumvention, there was no more than a few years. And so it happens that the multiplication of the children of Israel in the time of Aram is rightly understood to have become a matter of envy, and affliction to have come upon them, and the visitation of God to have looked upon them.
Appropriately, however, Aram, who was the irritation of the Egyptians, or the visitation of them, or their light, begat a son, Aminadab, who is interpreted as "either a desired people" or "my voluntary people." For there would not have been a visitation of God upon them unless they had been a desired people and a voluntary people. Nor would there have been an irritation of the Egyptians, unless they had been desirable and voluntary to God: and even until now, those who are desirable and voluntary to God, they are enviable and provoke the men of darkness to envy themselves. But it is the same thing to be a voluntary people and for a nation to be desirable. For whoever is voluntary to God, and says, *I will voluntarily sacrifice to thee* (Ps. 53:8), he is also desirable before God: and whoever is desirable to God, without doubt is voluntary: because God does not at all love the subjection or service of men, but voluntary subjection and voluntary service. For by nature all are under God, since they were also created by God. But by will, not all are God’s, because according to their works they subject themselves to the devil. D Aminadab, therefore, who was a voluntary people, or a desired nation, begat Naason, which is interpreted as "refreshment," that is, "rest." For truly whoever is voluntary to God, and offers himself as desirable before God, generates for himself refreshment and rest. Congruously, however, Naason, in whose time the children of Israel went out of Egypt, and who also was made prince over the tribe of Judah, is named refreshment and rest, because in his time they were liberated from the servitude of the violent Egyptians and from the laborious works of mud and rested, and they obtained refreshment in the desert both of body and of soul: of body, indeed, because they came to corporeal liberty; of soul, however, because...
they were led to the knowledge of the living God after the unclean cultures of the Egyptians. Moreover, Naason is interpreted as both "dove-like" and "serpentine," perhaps because he was prudent in what is good, like a serpent, yet simple in what is evil, like a dove. Now this Naason, as we have said, came forth from the land of Egypt, being a prince of the tribe of Judah, as the fact itself shows. For he could not have become a prince if his father had been alive, unless perhaps someone were to say that Aminadab had existed in such a state that he could not bear the principate—which I do not consider to be true. What is said in Exodus, therefore, that in the fifth generation the children of Israel went out of Egypt, is understood according to the generations of the tribe of Levi. For Jacob begot Levi, Levi begot Cahath, Cahath begot Amram, and Amram begot Moses and Aaron. Thus, four generations having passed in Egypt, up to Amram, the fifth generation came out, that is, Moses and Aaron. But according to the generations of the tribe of Judah, the seventh generation appears to have come out of Egypt, six generations having passed in Egypt: Aram, and Aminadab; the seventh to go out was Naason. I believe, however, that this is because the tribe of Judah was multiplied more than all the tribes. The tribe of Levi was not multiplied in this way, because the Levites were necessary only for the service of the temple, where a few sufficed, just as the book of Numbers bears witness.
However, if there is a reason for the fact that Enoch, who was translated, was born in the seventh generation; if there is a reason that Noah was in the tenth generation from Adam, who was a mystery of Christ; if there is a reason that Abraham was born in the tenth generation from Noah; if there is a reason that from Abraham to the law, that is, up to Moses, seven generations are reckoned: then without doubt there is also a reason for this, that according to the tribe of Levi, they went out of Egypt in the fifth generation, but according to the tribe of Judah, in the seventh. In the tribe of Levi, therefore, because the fifth generation went out—four having died in Egypt—I consider this to be the mystery: that every man is created from four elements according to the body, that is, from earth, from air, from fire, from water; after these, however, through baptism, he is regenerated and becomes a son of God. In whom, therefore, the generations of the four elements die in the world, he truly, through baptism, in the fifth generation, the spirit goes out from the world; that is, he who has mortified his members upon the earth (Col. 3:5), and consists in the fifth generation, so that he is no longer in the flesh but in the spirit, he has gone out to the perfect one of the world. And no one will truly go out of the world unless, having mortified those four generations, he has begun to be in the fifth, so that the Apostle may even say to him: "But you are not in the flesh, but in the spirit" (Rom. 8:9). And this, therefore, is in the tribe of Judah. Another kind of reason seems to exist, yet the reason is almost the same. For the number six has the mystery of work and labor, because of which God also made all visible things in six days, and rested on the seventh; but the seventh number has the mystery of indulgence, of leisure, and of rest, as we have said in many places. He, therefore, who passes by all visible things and leaves behind whatever was created within six days—that is, this whole corruptible world—and fulfills what John commands in his canonical Epistle, saying: "My little children, do not love the world, nor the things that are in the world" (1 John 2:15): he is on the seventh day, that is, in Christ, and is in rest; for Christ is our rest, as the prophet David says of the Jews who were not going to enter into it: "I swore in my wrath, if they shall enter into my rest" (Ps. 94:11). He rests from all the work of the world who also observes the holy sabbath by ceasing from evils; he also merits indulgence. If he has committed anything human, he has gone out of the world. But he who is in the world is never in the seventh rest, nor does he ever cease from evils, nor does he sabbath. And he who is in the seventh rest is not of the world; but he who is in the world is not worthy of indulgence.
See how prudently, according to the reasonings we have mentioned, the Levites indeed come out of Egypt in the fifth generation: but the royal ones in the seventh, because royal figures generally sin a little or a lot, the very power compelling them, and it is difficult for them to be perfect without fault: therefore, if they offend moderately, they are deemed worthy of indulgence. But the Levites, and religious men of priestly character, ought to be perfect, spiritual, and without stain. Therefore it is required of them that, those four generations having been entirely mortified in the body, they consist in the fifth generation of the world: having, if possible, nothing of the flesh in themselves, except what sustains life, as the Apostle says: "But having food, and wherewith to be covered, with these we are content" (1 Tim. 6:8). Now Salmon begot Naason. Salmon, moreover, is interpreted as "receive the vessel." This Salmon took a wife named Raab. Now this Raab is said to have been the harlot of Jericho, who received the explorers and envoys of the children of Israel; and when they were sought by the king of Jericho that they might be killed, she hid them in the upper part of her house and kept them safe; and, hearing of the deeds of the children of Israel, she loved Israel more than her own people. And this affair seems to me credible in a twofold way. First, because whereas Salmon was a noble among the children of Israel, and because he was of the tribe of Judah, and because he was the son of a prince, he saw Raab so faithful, converted to the good, loved by God, brought from Jericho according to God's precept, and counted among the daughters of Israel, as if she were some great established woman, he merited to receive Raab as his wife. Next, I believe, and because of the reason of the spiritual mystery: that that harlot Raab was a figure of the Church, which, when she had been a harlot from among the nations and defiled by the cultures of idols, receiving the explorers of Jesus Christ, that is, the apostles, into the home of her breast through their words, hid them on high in the memory of her head, that the prince of the world, the devil, might not find them nor destroy them, who, by the sign of the scarlet cord, and having been let down through the window, as if by a token of the Lord's passion, saved, and led forth from the world, and made chaste, was made the spouse of Christ. This Salmon is the tenth from Abraham. But the tenth number is always, because the number is one of perfection, a mystery of the perfect Christ: because of which also the first letter of the name Jesus has the iota, denoting ten: therefore also, because Salmon was in the mystical number of Christ, and she was in the mystery of the Church, we do not believe without reason that she was Raab, and that Salmon received her. Perhaps, however, Salmon is also interpreted for this reason as "receive the vessel," as if by the very name he was being invited by the providence of God to receive the vessel of election, Raab. For just as Paul, when he had been a persecutor, being proven worthy in the apostolate, was made a vessel of election unto God (Acts 9:15), so also Raab, when she had been a harlot and a gentile, was deemed worthy by the people of Israel to be joined to Salmon. Or, spiritually, by the marriage of Christ, because she was made a vessel of election to Christ: to this mystery both names of that harlot correspond. For before she was called Raab, which is interpreted as "breadth," or "the dilated": either because the Church, called from all the ends of the earth, was called the breadth of the nations, or "dilated," because believing from the whole world she was founded in the whole world. Now this Raab, after she married Salmon, was named Rachab, which is interpreted as "ascension." For truly, just as corporally that Rahab ascended, having become one of the daughters of Israel, and dignified by the marriage of such a man, so also spiritually she ascended: because, when the Church had been a worshipper of idols beforehand, she was made a companion of the angels, and a spouse of Christ, and a daughter of God. That Salmon, who is interpreted as "receive the vessel"—what kind of son did he beget from Rachab? Booz, which is interpreted as "in power," or "virtue in him," or "prevailing," who according to the command of God took to wife Ruth, provided by God, in power begets children, and in themselves having virtue, and prevailing. But they who receive wives from the provision of the devil, that is, not reli-
Agion-bound, nor do the faithful beget children in infirmity, nor are they ever prevailing or strong, except in evil, and to the punishment of their irreligion, not to joy, nor to consolation, do they appear to have begotten children. Boaz, therefore, took the Moabitess wife named Ruth (Ruth 4). I have thought it superfluous to explain how he took her, since the Scriptures are manifest to all concerning these things. But this alone we say, that Ruth also married Boaz by the merit of her faith, because she despised her own people, and land, and race, and chose Israel, and did not despise her widowed mother-in-law, who was also a foreigner, led by a desire for her kin rather than her own. She rejected the gods of her fathers and chose the living God, saying to her mother-in-law in such words: “Do not oppose me, so that I should leave you; for wherever you go, I will go, and wherever you stay, I will stay. Your people are my people, and your God is my God; wherever you die, I will die, and there I will be buried. May God do this to me and add to it, if anything but death separates you and me” (Ruth 1.16, 17). Boaz, therefore, by the merit of her faith, took her as his wife, so that from such sanctified wedlock a royal race might be born. For Boaz, having been established in his senior years, did not take a wife for himself, but for God: not on account of the passion of his body, but for the justice of the law, that he might raise up seed to his neighbor: being more fervent in religion than in love. He was an old man in age, but a young man in faith, and therefore perhaps he was named “in strength,” or because strength prevailed in him. Since he who is in strength according to his age for entering into marriage is not worthy of mention or praise, because he is in his strength: but he who, being outside the marriageable age, has received through religion the strength to enter into marriage, like this Boaz, that man is praiseworthy and worthy of mention, because he exists in strength, and the strength of such a man is in him. For the strength of a young man is not in himself, but in the youth of his body, and therefore it subsequently exhausts and withers away. But he who has the strength of faith in his soul, as Boaz also had, his strength is in him, and therefore it is unaging. Consequently, Ruth is also called an inspiration. For had the inspiration of God not been in her, she would not have said what she said, nor done what she did. What, first of all, is praised in her? Love for the race of Israel, or simplicity, or obedience, or faith? Love indeed for the race of Israel, because she thus desired to receive children from the seed of Israel, and to become one from the people of God. For if she had desired the physical communication of a man like a lascivious girl, she would rather have sought some youth. But because she was not desiring to satisfy her lasciviousness, but her religion, she chose a holy family rather than a youthful age. And as to her simplicity, because she willingly went under his cloak, and did not think that perhaps he, as a just man, might despise her as a lascivious girl, or that he might deceive her: and what was more serious, that he might despise her once deceived, as many do; but, obeying the counsels of her mother-in-law, she confidently believed that God would prosper her act, knowing her own conscience, that not lust had driven her to this, but religion had exhorted her. And what also is preached in Boaz? Humility, chastity, and religion. Humility indeed and chastity, because he did not touch her as a lascivious girl, nor did he shrink from her as a chaste man would from a lascivious one: but as soon as he heard her word concerning the law of proximity, he imputed none of these things to lasciviousness, but ascribed everything to religion. Nor did he despise her as a rich man would a poor one, nor did he fear her as a mature man would a young girl, but, readier in faith than in body, he went early in the morning to the gate and provoked someone from the race whom he estimated by the right of proximity to be the nearer one: he prevailed, prevailing not so much by the right of proximity as by the favor of God who chooses; therefore, perhaps he was called “prevailing.” Such a Boaz, then, from such a spouse as Ruth, what kind of son did he beget? Obed, which is interpreted “subject.” But now, those who choose riches and not character, beauty and not faith, and that which is wont to be sought in prostitutes, this they desire in spouses, and therefore they do not beget children subjected B either to themselves or to God, but recalcitrant, both against themselves and against God, so that their children are not the fruit of their just union, but a punishment worthy of their irreligion. But this Obed, who was called “subject,” what did he beget? Jesse, that is, “refreshment.” For Jesse is called refreshment in the Latin language. For truly whoever is subject to God and to his parents begets such children, with God granting it, by whom he may be refreshed: for he who honors his father will be honored by his children (Eccli. 3.6): but those who are stubborn, or against their parents, beget not refreshments for themselves, but sorrows, so that they may receive from their children what they have done to their parents. I still estimate that on account of Obed, who was called subject, and on account of Jesse, who was called refreshment, perhaps in the days of Obed the children of Israel, because of their sins, were handed over under the power of a certain nation, as we frequently read in the book of Judges has happened. And because they had been made subjects to a certain nation, conveniently at that time Obed was called “subject.” But Jesse, just as we have been able to gather in part from the book of Kingdoms, how many years David began to approach Saul, who was already reigning for so many years, existed almost according to the time of Samuel, under whose judgeship and prophecy the children of Israel were in all things pleasing to God and were both corporally refreshed, and liberated from the Philistines, and acting well spiritually, and therefore perhaps Jesse is called refreshment. Jesse, however, begat David the king. Because God is in the generation of the just, and the generation of the upright shall be blessed. But can we say as much about David as the book of Kingdoms says? And so, passing over everything, we say this alone, that David was also an image of Jesus Christ. For David is interpreted “sufficient in hand” or “beloved,” just as Christ was also, both strong in war, and powerful, and beloved by the Father, and in his acts, and in his mercy, and in his meekness, he was a prophecy of Christ. And what shall I say of his just deeds, or of his unjust persecutions? Even in his own worst sin, there was a mystery of Christ and the Church. For just as David, when he was on his high roof, saw the beautiful Bathsheba as she was washing, and desired her, and had her, when he was still in the marriage of another man, a Hittite: so Christ, when He was in His most high heaven, still exulting in His divinity, saw the Church of the Gentiles, beautiful according to the heart, displeasing to Himself in the filth of her errors, and cleansing herself with good works, when she was still the spouse of the devil, He saw her, and desired her, and had her beforehand. After these things, however, descending into the world—just as David afterward, having killed Uriah, took his wife for himself in marriage—so also Christ, having destroyed the devil, drew the Gentiles to Himself into His marriage. For just as David first had Bathsheba when she was still under her own husband, and afterward took her as his legitimate wife (2 Reg. 11): so also Christ did then to the Church, and now does to every upright soul. For unless God has first had either a Jew or a Gentile, it is impossible that He should bring him to His own faith; just as He brought Cornelius to His faith through the ministry of Peter (Act. 10): but before that He had his soul, working in it constant prayers and many alms, as the Acts of the Apostles testify. He called the centurion to His faith (Matth. 8), but before, when he was still under the devil, He had his soul, working in it love for the people of God, and building synagogues: just as we see the devil doing. It is impossible that he should draw anyone of the Christians to perfidy, unless previously, while he was still under Christ, he had his soul, and had worked in it his own work, and examined his consent. Behold Judas, before he separated him from Christ and joined him to himself, he had him previously, working in him a desire for money and thefts. But after he was delighted in his own conscience agreeable to himself, then he forced him to betray Christ and to pass over to his own. But Bathsheba is interpreted “daughter of the powerful,” which name has a suitable reason according to the mystery of the Church. For the Church, being married to our
A God Almighty, was formerly seen to be the daughter of the devil. Further, Bathsheba is also interpreted as "the seventh well," which has a convenient meaning both corporally and spiritually. For just as the scripture of Paralipomenon lets us understand, David had seven wives, from whom he begat children: six whom he took in Hebron, and the seventh, Bathsheba, in Jerusalem (2 Reg. 3 and 1 Par. 3). But wells in the Proverbs of Solomon, although they also have another, inner meaning, yet on the surface signify wives: where he teaches that a man ought to remain with his own wives, saying: "Drink water from your vessels, and from the fountains of your wells" (Prov. 5. 15). If, therefore, the wells are understood as wives, Bathsheba is suitably interpreted as the seventh well, because she was indeed the seventh wife. But Christ is also regarded as the bridegroom of seven Churches. For although there are innumerable Churches, according to the diversity of places, all are called seven on account of the seven Spirits, by whom the whole Church is sustained. Whence also John and the apostle Paul write to seven Churches, as if to all. As for the remaining kings, it seemed to me superfluous to say anything, since for those desiring to say or hear about them, the book of Kings suffices. But yet, according to what the interpreters of the Hebrew languages have handed down, we have attempted to adapt their names to their deeds, in order that we might show the providence of God even in the names of men themselves, and acquire spiritual delight for the listening people.
David, however, begat Solomon. And Solomon is interpreted as "peaceful." He was called the Peaceful because, with all the nations in the circuit being pacified and paying tribute, he had a peaceful kingdom, so that he even built a temple to God, using also the ministry of the nations: since he was in the figure of our peaceful Christ, who had a peaceful kingdom with all the nations taking refuge in Him through faith and paying spiritual tributes of good works; so that out of living stones he built a living temple to the living God, not only for the Jews, but also for the nations. Solomon, however, begat Rehoboam. Rehoboam is interpreted as "in the multitude of the people." I estimate that his father, like the fathers of all kings, imposed the name Rehoboam upon him from a good intention: but the providence of God, just as he also dispensed the names of all kings according to their deeds by an appropriate name, whether in good or in evil: so Solomon, when he had a kingdom greatly multiplied by the merits of his father David and his own—because God had loved him in the beginning—named the son born to him at that time Rehoboam, that is, "in the multitude of the people," as if made in a multitude of people, so that the son might be named according to the state of his multiplied kingdom: but the providence of God, because he was going to be a sinner and was about to suffer the division of his kingdom, dispensed that he should be called "in the multitude of the people": since what is done in a multitude of people immediately easily suffers the sedition of the multitude. For the multitude is the mother of sedition and contumacy: because whatever is sinned by many, for the most part remains unpunished: but a small number is the mistress of discipline. I estimate that Solomon and Rehoboam were in the mystery of Christ; and if they were in the mystery of Christ, consequently they were also in the mystery of the Christian people. For since all Christians are the body of Christ, the whole Christian people is rightly to be understood as Christ: thus also Solomon was in the mystery of the Christian people beginning well, but Rehoboam was in the mystery of the people ending badly. For just as, when Solomon sinned around his old age, the Lord stirred up Satan against him, and severed a small part of his kingdom: so in the time of Rehoboam, who rejected the counsel of the elders and followed the counsels of the young men of his own age, the kingdom was torn asunder to the full, so that with the ten tribes seceding and making a king for themselves, only two tribes remained under Rehoboam (3 Reg. 12 and 2 Par. 10). Thus the Christian people in the beginning, as if doing well, prospered, like Solomon: but as time went on, when the Christian people began to sin and to love the things that are of the flesh and the world, as if [like] the daughter of Pharaoh, whom the devil, the prince of the flesh and of the world, provides for the temptation of Christians, God stirred up a spirit of schism over the Christian people. In the beginning, indeed, the Christian people was weakened in certain schisms. But in the latest time of the Christian people, as if in the time of Rehoboam, with iniquity abounding and charity growing cold, the Christian people was more fully cleft, so that the greatest part of Christians was divided into heresies, and made for themselves their own bishops, as if their own kings, and scarcely a very few Christians remained in the Church of Christ under Christ. And just as then Rehoboam, rejecting the counsel of the elders and following those of his own age, provided the occasion for that dissension: so also toward the end, the bishops, abandoning the counsels of the elder apostles and prophets, according to which they had been counseled that bishops ought to conduct themselves or handle their episcopacy, and followed the counsels of those of their own age and of the young men counseling that a bishop ought to be rich and inhospitable and have no fear of God, and to speak certain such things that might move applause: and they gave occasion to the devil for divisions to be made, not attending to what the Lord says: "But if the servant begins to say, 'My master delays his coming,' and begins to beat the menservants and maidservants, and to eat and drink with the drunkards, his lord will come on the day he does not know, and at the hour he is unaware, and will divide him" (Luc. 12. 45, 46). Again, what Peter commanded: "Not as dominating, but as holding the episcopate" (1 Petr. 5. 3). Item, Paul: "Avoid empty speech; for they generate strifes, and their word creeps like a cancer" (2 Tim. 2. 25). Item: "Hold the form of sound words, which you have heard from me" (Ib. 1. 13). Concerning which first prosperity of the Christian people, and concerning the latest adversity, it is prophesied in the Psalm. Of the first prosperity, thus: "Then you spoke in the sight of your sons, and said" (Psal. 88. 20), and the rest which follow. But of the latest adversity, thus: "But you rejected, and brought to nothing, and have cast away your Christ" (Ibid. v. 39), and the rest which follow. See that just as then in the kingdom of Judah some kings existed who were sinners, and some were moderately sinners, but in the kingdom of Israel no king was found righteous: so also in the Church of Christ there are indeed found good bishops and sinners, but in heresies no one is found altogether upright, but all are perverted: because while dross and filth are found in gold, yet gold is not found in the filth. Rehoboam, however, begat Abijah. Abijah is interpreted as "father coming," or "here [is] my father." Perhaps this Abijah had been born similar to his father in body, therefore they called him "father coming," as a second father being born: or "here [is] my father," as if the image of his father were here. But the providence of God ordained him to be so called, because just as Rehoboam began rightly, but afterward existed as a sinner against God, so also Abijah. Abijah, however, begat Asa. Asa is interpreted as "ointment." For this Asa was very perfect in heart, and pleasing to God, as the book of Kings shows. Perhaps for this reason it was ordained by God that he should be called ointment: because just as ointment, even in winter, is blooming and of good odor, and delights and fattens men with its odor when they have been anointed with it: so also the just man, even in the winter of temptation, is unfading and remains faithful. As was the case in Asa, who is both of good reputation, and the history written about him delights the reader, and edifies, and fattens, and excites prudent men to the desire of his holiness. Asa, however, begat Jehoshaphat. Jehoshaphat is interpreted as "the Lord [is] judge": I think that Asa his father, since the Lord had prospered him in all things on account of his justice, and had broken his enemies before his face, as the scripture of Kings bears witness, as if offering a confession to God the just judge in the very name of his son, called him "the Lord [is] judge" (3 Reg. 15). For it is truly of a just judge to remunerate the one doing well, and
A neither to overlook the slightest guilt without correction. Moreover, he proved himself a just judge toward his son Jehoshaphat, who was called by this name, since he himself was perfected, just as his father Asa, and even more so. On account of this, the Lord, the just judge, still further exalted and glorified Jehoshaphat than his father Asa, so that all the kings round about offered him gifts, just as they did to Solomon. But yet, when he had formed friendships with Ahab, and had given him aid as he was going up to battle, chariots surrounded him; and when he was already in danger of being killed, he cried out to the Lord, and he rescued him. But when he was returning to Jerusalem after Ahab was killed, God sent to him Jehu the prophet, the son of Hanani, saying: "If you helped that sinner, and are a friend to those who hate God, and on this account wrath from the face of the Lord had descended upon you, if good words had not been found with you, because you took away the groves from the land of Judah, and prepared your heart to seek the Lord" (2 Chron. 19. 2-3). Do you see that it was right neither to give aid to the enemies of God, nor to receive it from them? For the aforementioned history of Asa teaches us that it is not right to receive it from the enemies of God. But this scripture concerning Jehoshaphat instructs us that it is not right to give it. For he who seeks aid from the enemies of God despairs of the aid of God, deeming the enemies of God more useful to him than God. But he who gives aid to the enemies of God acts as an adversary to God. For while God wishes to crush his enemy, he himself attempts to defend him. B Now Jehoshaphat begat Joram. And Joram is interpreted "the Lord [is] height." This Joram, in like manner as his father Jehoshaphat, prospered exceedingly and was exalted in the kingdom; as if trusting in the Lord, he called his son who was born, "The Lord [is] height"—as if to say: "The Lord is my height, who made me in height not by my merit, but by his mercy." Perhaps also by the providence of God, because he was to be impious and proud, He disposed that he be named thus. For this Joram was puffed up in the magnitude of his riches, and acted very impiously toward God, as the Book of Kings and Chronicles testify. Having a wife named Athaliah, the daughter of Jezebel, and using Ahab for her counsel, he was rendered very iniquitous toward God and proud, making the height itself his God or Lord, as it were, trusting in that height. For every man makes that to be his lord which he serves. For he was so puffed up that he even killed all his brothers, whom his father had left to him as if they were assistants and counselors. Because of all these things, the Lord struck him with a most grievous and lingering infirmity, so that two days before his death his own bowels were cast out, putrefied. Now Joram begat Ahaziah. And Ahaziah begat Joash. And Joash begat Amaziah. And Amaziah begat Uzziah. But the Holy Spirit through Matthew justly commanded up to three generations to remove from the number of the kings those born of the unclean and cursed seed, disdaining to include them in the generations of Christ. Now Joram, taking for himself a wife from the seed of Ahab and Jezebel, C Godoliah by name, begat of her Ahaziah. And Ahaziah begat Joash. And Joash [begat] Amaziah, in whom is completed the fourth generation of the iniquitous and cursed seed. For Ahab, king of Israel, taking to wife Jezebel, the daughter of the king of the Sidonians, against the commandment of God, committed many impieties very impiously toward the Lord, with her instigating him. On account of which the Holy Spirit testified through the prophet, saying: "To destroy every male of the house of Ahab." Which prophecy Jehu the son of Nimshi fulfilled, being anointed by the boy who had been sent by Elisha, and he received the promise that his sons should sit on the throne of the kingdom over Israel until the fourth generation. How great, therefore, was the blessing made upon Jehu, who had wrought vengeance upon the house of Ahab! As great was the curse upon the house of Joram on account of the daughter of the iniquitous Ahab and Jezebel, so that until the fourth generation his sons are cut off from the number of kings, and thus his sin descended upon his sons, just as it had been written: "I will repay the sins of the fathers upon the sons unto the third and fourth generation" (Exod. 20. 5). See, therefore, through this scripture, how dangerous it is to enter into marriages from the race of the impious, like Joram, and how glorious it is to execute vengeance upon the impious, as Jehu did. Therefore, as far as it pertains to the history of the Kings, Amaziah begat Uzziah: as far as regards Matthew, Joram begat Uzziah. Whence Uzziah is interpreted "noble son." But for what cause the father might have called his son "noble," one could not estimate, D unless perhaps one should estimate that he was born handsome, or perhaps he was the firstborn: for then firstborns were held among them as distinguished and honorable; moreover, he was also noble according to God, in regard to others who had descended as kings from a cursed seed. He was also noble according to God, because Uzziah did what was pleasing to God, and in all things was helped by God; on account of which, when he had been prospered by God, his heart was puffed up, and he deemed himself worthy even to discharge the priestly office, to offer incense in the temple; and when the sons of Aaron and the Levites resisted him, as if he were seeking illicit things, he threatened them, as if supported by kingly power. But God immediately struck him with leprosy, and the leprosy was seen in his forehead, and he leaped out, and dwelt at home until his death, a leper. See how illicit it is to usurp a work which is not committed by God. Such a sin does a layman commit who usurps a clerical work; such a sin does a reader commit, if he usurps the work of a deacon; and a deacon, if he usurps for himself the work of a presbyter; and a presbyter, if he craves episcopal power. See how, according to how the generation born from that cursed family was prolonged, so little by little throughout the generations, iniquity was nurtured in them. For behold, Ahaziah was worse than all after Joram his father. And Ahaziah is interpreted "invisible possession." But we cannot suspect his father, when he was impious, to have given his son a name according to God, "invisible possession," unless perhaps according to the devil, by whom he was seduced and tossed about by various errors. But his son Joash was now better than he, but not fully. For as long as Jehoiada the priest lived, who had anointed him as king, he loved the boy very much, and snatched him from the hand of Athaliah his grandmother, who had killed all her grandsons, and he himself did what was pleasing to God. But after Jehoiada died, whom perhaps he was ashamed of as a holy priest and as the author of his life and kingdom, he was changed, and did evil before God. Finally, when the Holy Spirit had come upon Zechariah the son of this very Jehoiada, and had said to him: "Thus says the Lord: Why have you transgressed the commandment of the Lord? You will not prosper; because you have forsaken the Lord, and he will forsake you" (2 Chron. 24. 20), they rose up against him, and stoned him by the command of the king; on account of which his name is also conveniently interpreted "prolongation of time," because the prolongation of time changed him for the worse. Likewise Amaziah was a little better than Joash; for Amaziah his son at first pleased God, just as Joash, but post-
- A -poned doing evil, being like Joash: according to this he was better than Joash his father, because Joash killed the prophet who reproved him with stones, and this on account of the son of Jehoiada the priest, his king-maker. Amaziah, however, when God had sent the prophet Balaam to him saying: "Why have you sought after gods that have not delivered their own people out of your hand?" (2 Par. 25:15-16), did not kill him, but threatened him, answering: "Have I appointed you a king's counselor? Take heed to yourself, lest you be scourged." Also Uzziah the son of Amaziah was better than all those who went before him, even if he was not irreprehensible, because he usurped the work of the priesthood. See now, according to this, also God's just judgment. For just as Uzziah, with the extension of the number of generations, turned out less wicked than the others who were born of a cursed generation, yet was not perfect (because he still had something of that generation), so also God did not cut him off from the number of kings, because he did what was pleasing to God. He struck him, however, with leprosy because of his arrogance, so that he might sit at home, to be seen not as cut off from the number of Christ's generation, but as defrauded of the enjoyment of the kingdom in part. Uzziah begat Jotham. Jotham is interpreted as "perfect," or "immaculate lord." And this Jotham was truly perfect, even compared to the kings preceding him, an immaculate lord, because he did what was pleasing to God, and no reproof of his is read in the scripture of the Kingdoms. Jotham, however, begat Ahaz. Ahaz is interpreted as "God’s firmament," or "virtue." But Jotham, being upright and faithful to God, trusting that the Lord was his firmament and virtue, by whom also he had prospered in the kingdom, as if confident, trusting that the Lord was his firmament and virtue, called his son Ahaz, even "God’s firmament," or "virtue." But he was not God’s firmament, nor virtue. For God did not establish him in good, but the devil in evil, who was his lord. For he acted very impiously toward God, as the scripture of the Kingdoms and Chronicles testifies. But that he was called Ahaz, "God’s firmament," or "virtue," shows the religion of his father, but his own hardness of heart; because just as he became far removed from his father's way of life, so he also cut himself off from the property of his name—unless perhaps what is placed in the prophet Isaiah in this way: "And it came to pass in the days of Ahaz the son of Jotham, king of Judah, that Rezin the king of Syria and Pekah the son of Remaliah king of Israel went up to Jerusalem to besiege it, but could not overcome it. And it was told the house of David by those saying: 'Syria has conspired with Ephraim,' and his heart and the heart of his people were moved, as a tree in the forest (reeds) when it is moved by the wind. And the Lord said to Isaiah: 'Go out to meet Ahaz, you and Shearjashub your son, at the conduit of the upper pool, in the way of the fuller's field; and you shall say to him: See that you be quiet, and do not fear, and let not your heart be faint before these two tails of smoking firebrands. For when the wrath of my fury has occurred, I will heal again; because the son of Aram and the son of Remaliah, who have thought an evil thought, saying: "Let us go up to Judea, and having spoken to them, let us turn them to us, and let us set up for them the son of Tabeel as king." Thus says the Lord God of Sabaoth: This plan shall not stand, nor shall it come to pass'" (Isa. 7:1-7). Perhaps, being thus comforted, Ahaz, when he had begotten a son, called his name Hezekiah. Hezekiah, however, is interpreted as "the Lord has comforted." Truly the consolation of the Lord was fulfilled in Hezekiah, whose spirit was holy above all the kings who were before him. For among other good things which God deservedly granted him, when Sennacherib, king of the Assyrians, had sent to him Rabshakeh, the prince of his army, and a letter full of insults and blasphemies against God, as the prophet Isaiah relates (Isa. 37, throughout): Hezekiah took that letter, and entering the temple appeared before the Lord, and prayed; and immediately the prophet Isaiah was sent to him, announcing to him the protection of God, and comforting him; and there went out B at the prayers of Hezekiah an angel from the face of the Lord, and struck in the camp of the Assyrians one hundred and eighty-five thousand men. But what the words of Rabshakeh were, or what the prayer of Hezekiah, or what the consolation of Isaiah, read in Isaiah, and bring forth the cause of excitement in the people. Hezekiah, however, begat Manasseh. Manasseh is interpreted as "from the insurgent," or "from forgetfulness," which interpretation the book of Genesis commends, where when a son had been born to Joseph in Egypt, he called his name Manasseh, saying: "The Lord has made me forget my toils, and the labors of all my father's house" (Gen. 41:51). If it is understood from "the insurgent," we can say so: because perhaps the Lord delivered him from the insurgent Sennacherib rising against him; therefore, as if giving thanks to God afterwards in the name of his son, he called him Manasseh. But if it is understood from "forgetfulness," it is possible to consider the reason in another way: since he was not expecting a son, therefore when he had begotten a son, he called his name from forgetfulness, as if a son were born to him from one who had despaired. This we shall judge according to the good intention of the father; otherwise, according to the worst act, Manasseh is to be judged differently: since indeed his father in that aforementioned intention called him Manasseh. But the providence of God arranged for him to be called this, because he was to forget all the holy conduct of his father, and all the benefits of God conferred upon him according to his merit, and, provoked by the insurgent devil, who is accustomed to rise up against the human race to bring about its destruction, he was to do everything that would provoke God to wrath. Finally, when Hezekiah had become ill at a certain time, and the prophet Isaiah had come to him to visit him, Hezekiah called his son Manasseh, and began to charge him regarding what duty he owed to fear God, how to rule the kingdom, and many other things. And Isaiah said to him: "Truly, because your words do not descend into his heart, but it is also fitting for me myself to be killed by his hand." Hearing this, Hezekiah wanted to kill his son, saying: "For it is better for me to die without a son than to leave behind such a son, who would both infuriate God and persecute His saints." But the prophet Isaiah restrained him with difficulty, saying: "May God thwart this design of yours," seeing Hezekiah's religion, because he loved God more than his son. Nevertheless, when this Manasseh had committed many impious deeds, God brought upon him the princes of the army of the king of Assur, and they seized Manasseh in fetters, and bound him in shackles, and brought him to Babylon, and he was bound and chained in the prison house, and there was given to him a small amount of barley bread by measure, and a small amount of water with vinegar by measure, so that he might only live, and he was constrained in great pains (4 Reg. 21 and 2 Par. 32 and seq.). And therefore, when he was vehemently afflicted, he sought the face of the Lord his God, and prayed to the God who stands by all, and the Lord heard his voice and had mercy on him. And there was a flame of fire about him, and all his fetters were melted. And the Lord delivered Manasseh from all his tribulation, and he returned to Jerusalem to his kingdom, and Manasseh knew the Lord, saying: "He alone is God." And he served the Lord God alone with all his heart and with all his soul all the days of his life, and he was considered righteous; and therefore perhaps he was named "from the insurgent" or "from forgetfulness," because the Lord delivered him from the insurgent, and from the forgetfulness of God he became mindful of God. But Manasseh begat Amon, which is interpreted as "fortitude." And if indeed he begat Amon before repentance, when he was doing evil in idols, we cannot judge that he called him "fortitude" for the sake of religion, but for the sake of bodily audacity: just as barbarian peoples are accustomed to impose names on their sons looking toward the devastation of beasts, wild animals, or birds of prey, thinking it glorious to have such sons, fit for war, and raving in blood. But if he begat him after repentance,
it is credible that for the sake of religion he called him "fortitude." Amos is also interpreted in another way: "one who burdens," or "one who breaks off the people." But if he begat a son before his repentance, I do not observe for what reason he should have named him so; if, however, he did so after his repentance, there is a suitable reason. For, mindful of his evil deeds, for the sake of humility and for his own reproof, he called him him who burdens, or him who breaks off the people, as if to say: "the son of a sinner." For a king who sins both burdens himself and breaks off from God, and by his own example he also burdens the people with sins and breaks them off from God, just as Manasses did, burdening and breaking off the people from God by the example of his impiety. For this Amos himself was not a fortitude according to God, but a fortitude according to the devil. For he was very wicked, as his malignant works exist, by which he had imitated Manasses, so that he even thought he could deceive God, saying: "My father did many wicked things from his youth, and in his old age he repented; and I now will walk according to what my soul desires, and afterwards I will convert to the Lord." And thus he became a malignant fortitude, and he burdened himself with more pernicious burdens, and by the example of his own malice he broke off his people from God even more than his father did. And therefore perhaps he was so named according to the providence of God, and the Lord God destroyed him quickly. Attend then, laymen, lest any of you place the thought of Amos in your heart; for he who thinks such things sins—not failing because he is overcome by the weakness of the flesh, but because of an evil purpose, for he is a friend of the evil itself. B Amos, however, begat Josias, which is interpreted "where the host of the Lord is," or "the salvation of the Lord." Perhaps Amos, according to his own heart, which was estranged from the Lord, called his son "where the host of the Lord is" or "the salvation of the Lord"—that is, because what is nowhere, is of no benefit. The providence of God, however, according to what Josias was to be, dispensed that he should be given a name "where the host to the Lord is" or "the salvation of the Lord," because truly in him was the host of the Lord. For he offered such a sacrifice to the Lord God as no one of the kings before him nor after him had offered (4 Kings 23:21 sqq.). And he himself was a host to God, according to what the Apostle commands: "That you present your bodies a living host, holy, pleasing to God" (Rom. 12:1). And he himself was the salvation of his people in his time by the Lord. Of his laudable deeds, we can say nothing like what the Scripture of Kingdoms and Paralipomenon testifies. See what he was, so that even before many generations his name was prophesied, because Josias is his name. For there are three Josiases whose name was prophesied before they were born. Those three are: Samson, Josias, and John. Josias, however, begat Jechonias. But it is not placed so in the Book of Kingdoms; rather, after the death of Josias, Joathas his son became king, whom Pharao, coming because of his sins, led away into Egypt, and in his place placed Eliachim the king, his brother, another son of Josias, who is interpreted "adjudged by God," and he called him by another name, Joachin, which is interpreted "the preparation of the Lord." When, however, this Joachin also had acted maliciously toward God, as one truly impious, he was C adjudged to condemnation by God and afterward prepared for the subversion of Juda. According to the wrath of God, the king of the Assyrians came and led him into Babylon, and in his place became king Jechonias, his son, which is interpreted "preparing for the Lord." When he too had acted maliciously toward God, preparing himself for the wrath of God, he also was led by the king of the Assyrians into Babylon with all his people, and in his place became king his brother Sodechias, under whom all of Juda was carried away. Therefore, such is the order: Josias begat Eliachim, afterward called Joachin; Joachin, however, begat Jechonias; Jechonias, however, begat Salathiel after the transmigration. According to the Scripture of Kingdoms, then, Joachin is the fourteenth from Solomon, and he is the son of Josias; Jechonias, however, is the first until Christ, who truly was not the son of Josias, but a grandson, the son of Joachin; or, according to the D Gospel indeed, in which Jechonias is said to be the son of Josias: if Jechonias is computed among the preceding generations as the fourteenth, the remaining generations until Christ computed from Salathiel are found to be thirteen; but if he is placed among the remaining ones as the first, the preceding generations themselves, computed from David until Josias, are found to be thirteen. What then? Joachin was taken from the number of the kings—and justly, because the people of God had not constituted him in the kingdom, as was the custom in constituting kings, but Pharao through power; therefore, as far as he was concerned, Joachin was not king. For if it was just that, because of the mere mixing of the lineage of Achab and Jezabel, the aforementioned three kings should be removed from the number of the kings, even though they had been constituted in the kingdom by the people according to the laws, why was it not just that Joachin also be similarly removed, whom Pharao had made king in a hostile kingdom, and not the people of God by prior right? And thus this Jechonias, who is indeed the son of Joachin but a grandson of Josias, with his father Joachin removed from the number of the kings, was himself put in his place as if he were the son of Josias. And he is named twice in the Gospel: once, indeed, before the transmigration, namely for the fourteenth number, but again he is named after the transmigration, as for the first number, in this way: "Josias, however, begat Jechonias," namely the fourteenth; "Jechonias, however, after the transmigration begat Salathiel," namely as the first. And this Jechonias is found to hold the number of two: that of his father and his own. For this Jechonias, although he was one, had two conditions: he was indeed a king before the transmigration, as if made king by the people of God; and he became a private person after the transmigration, as if led as a captive. Therefore, before the transmigration he is computed among the kings as a king, but after the transmigration he is computed among private persons as a private person. But how do you wish the evangelist to have placed it? If he had said, "Josias begat Joachin in the fourteenth generation, and Joachin begat Jechonias," and "Jechonias after the transmigration begat Salathiel"—besides the fact that Joachin was computed among the kings of Juda as having been made king by Pharao—justly, there would still be found fourteen kings before the transmigration, and after the transmigration one king and thirteen private persons. And if he had placed Jechonias among the earlier kings, there would indeed be found fifteen royal generations before the transmigration and thirteen private ones after the transmigration. And whether in this way or that, the evangelist seemed to be saying something irrational, and he would not show the mystery which he had proposed. You see that the evangelist wisely wanted Jechonias to be in two ways: first, indeed, as the fourteenth among the kings, and then, after the transmigration, he himself as the first among the private generations, as a private person himself. For when it is certain, even with Joachin computed, that there are twenty-eight generations from David until Christ, what prevents, with Joachin removed, his son Jechonias from being reasonably named in two ways, so that the mystery which the evangelist proposed might be explained and he might not lie concerning the number of the generations? Nor does it hinder that he is called the son of Josias, although he is a grandson, since grandsons are also rightly called sons. Jechonias, however, begat Salathiel, which is interpreted "the petition of God." Of Salathiel, indeed, we read nothing, neither of his good nor his evil; nonetheless, we think that he was a holy man and that in captivity he assiduously petitioned God for the very calamity that had befallen Israel, and therefore he was called the petition of God. Salathiel, however, begat Zorobabel. It is interpreted
as "Zorobabel, casting aside the flux," or "from the commixture," or "this doctor of Babylon." I have read this; if it is true, I do not know, because a priestly and royal lineage is mixed in Zorobabel, as we shall explain below. And perhaps for this reason he is said to be "from the commixture." A Through this Zorobabel all the sons of Israel were dismissed, and they returned to their own land with great joy, as the prophet Esdras explains. For when Zorobabel was in the service of King Darius, a controversy arose between him and two other ministers of the king, about what was strongest in the world (3 Esdr. 4; cf. Josephus, *Antiq.* lib. XI). One said it was wine, another that nothing is stronger than a king. Zorobabel said, "Nothing is stronger than woman and truth." While they were endlessly debating this, the matter reached the judgment of King Darius; and as he resided with his princes to judge the case, the three contended, each for his own opinion. Whoever wishes to know the words of their contention should read the prophet Esdras. Nevertheless, Zorobabel prevailed, and it was pronounced by the judgment of Darius and all the princes: "Truth is stronger than all things." When King Darius said to him with an oath, "Ask of me what you wish, up to half of my kingdom," Zorobabel replied: "I do not seek your kingdom, but you yourself use it forever; but I ask this, which your father, King Cyrus, asked before you, that you allow the captivity of the sons of Israel to return to their own [land]." Darius granted it. And Zorobabel, going out, gave thanks to God, saying: "Blessed are you, O God and father of truth, because you sent this wisdom into my mouth" (3 Esdr. 4:60). And therefore, according to God's providence, he was rightly found being called Zorobabel, that is, "this doctor of Babylon." But what doctrine is greater than to show that truth is mistress of all things? And it was fulfilled in him that which was written: "You have made me wiser than my enemies by your commandment; for it is mine forever. I have understood more than all my teachers, because your testimonies are my meditation. I have understood more than the ancients, because I have sought your commandments" (Ps. 118:98-100). Or else, "flux cast aside": that is, because he cast aside the flowing of the kingdom running toward him, and chose the redemption of his people. B Concerning the remaining generations, I do not remember having read any scripture, nor having at any time heard any legend. But this is to be noted at the end: that whoever among the kings were pleasing to God reigned longer, and God humbled their enemies under their hands; but as many as acted wickedly were cut off, quickly and by a bitter death, both from the kingdom and from life, and God humbled them under their enemies.
All the generations, therefore, from Abraham until David are fourteen generations. Since the evangelist could have briefly explained the number of generations, saying, "From Abraham until Christ there are forty-two generations," for what reason did he cut off the generations three times and divide them into three parts by fourteen generations? Because with the three-fold completion of fourteen generations, the status of men was changed among the Jews. For from Abraham until David they were under judges; from David until the transmigration, under kings; from the transmigration until Christ, under pontiffs. He wants to demonstrate this, therefore: that just as the status of men was always changed with the three-fold completion of fourteen generations, so, with the completion of fourteen generations from the transmigration until Christ, it is necessary for the status of men to be changed likewise by Christ; which indeed happened. For after Christ, they were no longer under many judges, nor under many kings, nor under many pontiffs, but all the generations were made under one Christ, both judge, and king, and pontiff; because He alone had the dignity of those three states. Whence, since the judges, and kings, and pontiffs were prefiguring the three C dignities of Christ, their origins were always in the figure of Christ. The first of the judges was Joshua; the first of the kings, David; the first of the pontiffs, Jesus son of Josedech. That these were in the figure of Christ, no one doubts. Perhaps for this reason fourteen generations are posited, that is, four times ten, which is four times Christ. For the letter Iota has the mystery of Christ. Therefore, then, fourteen, because Christ was shown three times in figure, but on the fourth occasion, the true Christ appeared. By what reason seventy-seven generations of Christ being reborn from baptism are posited at Luke, we explain in its own place. But let us say here by what reason forty-two generations are posited of Christ being born into the world according to the flesh. For forty-two is the number of six weeks. But the number six is the number of work and labor, because in six days the world was made, which was placed in work, and labor, and sorrow. Therefore, for Christ who is born into the world it is fittingly posited that there are forty-two generations, containing the mystery of work and labor.
*The generation of Christ was thus* (Matt. 1:18). Since he had said above, "Jacob, however, begat Joseph, to whom Mary, being betrothed, gave birth to Jesus"—so that none of the hearers might esteem the nativity of Christ to be like that of the preceding fathers, he himself, breaking the order of his narration, added and said: *The generation of Christ was thus*: as if to say, "The generation of them, the fathers whom we have set forth, was thus as I have related; but the generation of Christ was not so, but thus." How? "Mary, when she was betrothed to Joseph, before they came together, was found to be in the womb having" (Ibid.): that is, from a virgin without a father, so that by enumerating His generation, he shows that He descended from the seed of David according to God's promises, and by explaining that His birth happened outside of human nature, he reveals the mystery of His divinity. For it was not fitting that the Only-begotten of God, being born not for His own sake, but for the sake of men, should be born according to human custom. D For man is born in the flesh so that he may be subject to corruption; but Christ was born so that He might heal corruption. Just as, therefore, it is not consequent that a corruptible man, being born, should be born from the incorruptibility of virginity, so it was not consequent that the Only-begotten of God, who was born for this reason, to heal corruption, should be born from the corruption of marriage. Man is born from necessity, so that he may exist; but Christ, not from the necessity of nature, so that He might exist, but from the will of mercy, that He might save. How, then, is it just that necessity and will should have the same honor of nativity? Justly, therefore, He was born contrary to the rule of human nature, because He was above nature.
*Miraculous is the birth of Christ, clearly through sinners.* Look, moreover, at the new and admirable nativity of Christ, that is, through sinful men, through harlot women, and adulteresses, and Gentiles. But such a generation does not soil the dignity of Christ, but commends His mercy. Thus it was miraculous, that He who made and begat the fathers through adoption should be born from sons. His fathers were made, of whom He was not the son. To them He bestowed the benefit, that He should be their son. They, however, bestowed nothing on Him, that they might be His fathers. Among men, fathers adopt sons for themselves, whom they themselves desire; but here the Son adopted fathers for Himself, whom He Himself chose. There, sons receive the dignity of generosity from their fathers; here, however, the fathers received it from the Son. (a) *When His mother Mary was betrothed to Joseph, before they came together, she was found in the womb having from the Holy Spirit.* Because it was to be that all the saints should be born of the virgin Church, betrothed to Christ, therefore Christ is born of a betrothed virgin, lest the servants be born more worthily than the Lord. But so that in all things the sons might imitate the perfect example of the paternal nativity, therefore also Mary was betrothed to a woodworker, because Christ, the bridegroom of the Church, [accomplished] all the salvation of men and all His work through wood.
A For if, because she gave birth in the house of her betrothed, the faithless Jews said, "Is not this Jesus the son of Joseph?" how much more would they have been ready to say, "Is not this Jesus the son of a harlot?" had she given birth outside the house of her betrothed. For just as in her who conceives in the house of a husband, marital conception is understood, so in her who conceives outside the house, the conception is suspected. The Lord therefore intended that His mother should have the presumption of a marital union, rather than suffer the reproach of fornication. "Before they came together, she was found to be with child." He did not say, "Before she was taken," but, "Before they came together, she was found to be with child," because she had already been taken into the house. For virginity is incorruptibility; and incorruptibility is [in itself] that pure virginity. Therefore, before they came together, Christ was conceived, so that incorruptibility might not be born of corruption, and so that the Lord should not fashion a temple for Himself from the passion of both bodies. B I speak, however, not to the despair and confusion of those who are married, but for the consolation and glory of those who remain continent, since this very marital union is an evil before God—I do not say a sin, but an evil. For as regards the nature of the thing itself, it is a sin; but by the concession of God it was made so that it might not be a sin. How? Because it was necessary that a corruptible man be born into the world, so that he could be tempted, and so that, having been tempted, he might be crowned. But if he had been made incorruptible, he could not have been tempted. And if indeed he were not tempted, neither would he be crowned, because incorruptibility does not experience temptation. Therefore, it was made so that man might be born corruptible from the passion of flesh and blood and from the fervent fire in the bowels as the humor succeeds it, so that evil might not be born from good, or corruption from impassibility; but so that evil might proceed from evil, and corruption be generated from passion. Therefore, this marital union, C when it was a sin as regards the nature of the thing itself, was made lawful by the concession of God. It was made a license, I say, not a virtue. For even if it ceased to be a sin on account of the necessity of the case, it nevertheless did not merit being a virtue. Therefore, to those who use it, even if it does not bring punishment, it nevertheless does not grant a reward; and if it does not kill, it nevertheless does not save. Whence also the Prophet, looking not to the indulgence of God but to the filth of the work itself, said: "For behold, I was conceived in iniquities, and in sins did my mother conceive me" (Ps. 50:7). Or what is strange if I have sinned, who was born of sin? For the nature of sin followed its generation. For if marriage itself were pleasing to God, a glorious crown would never be promised to those who abstain from it, nor would those who hate it be so loved by God. For He does not reward the one who flees the good, but the one who flees the evil. D Would you like to know how marriage is lawful? How it was once lawful even to have sisters as wives? How Cain and Abel had them? These are the names of the daughters of Adam, whom he had in the beginning after Cain and Abel, Rifan and Edocla, and they did not sin: because the scarcity of men and necessity excused that sin. Afterwards, as the number of men grew, the evil itself returned to its own nature, and began to be a sin. It remained in use, however, that it was permitted for one man to have many wives. When the world was amplified later, this evil also received its own nature, and began to be a sin. It remained in use, however, that one man should have one wife. Now, however, after the fullness of time has come, and the world has grown old, we know what is the counsel of God, and what He wills, and what is pleasing before Him. But we have not dared to say this on account of incontinent men, in whose bodies the soul does nothing, but the blood and that most sordid vapor possess them entirely, proceeding from that insane fire. Finally, the angel commended [Tobias] in his nuptials, that when he came to that human custom, he would first rise and pray, and say thus: "Lord, you know that not out of lust have I taken my wife, but for the procreating of children" (Tob. 8:9): for if he had prayed otherwise, his prayer would not have been pleasing to God. You see, therefore, that it excuses that most base work of the flesh for the sake of children. But now, with the century multiplied, the occasion for creating men has been extinguished. Now it is not a multitude of men that delights God, but the charity of the saints. Behold, there is one lust, which generates fornication, and which administers the marital use. But just as He set shores as boundaries for the sea, saying: "Hitherto you shall come, and here you shall restrain yourself" (Job 38:11): so He set marriage as a boundary for carnal lust, so that, coming as far as that, it might restrain itself there. Therefore, just as the sea, if it has exceeded its shores, sins: so too does man, if he has transgressed the marital license. If, therefore, there is one lust in the married and in adulterers: how can it be that one and the same thing is, on the one hand, virtue, and on the other, sin? For it is either entirely sin, or entirely virtue: because it is one thing. It is true, however, that since lust is not virtue, therefore it is entirely sin. But the punishment for that sin is not imputed, as long as this odious and corruptible world passes away. A Therefore, the Lord was conceived before they came together, so that He might not be born from the passion of flesh and blood: He who came for this reason, to loose the passion of flesh and blood, and to change it into spirit. To whom was she found to be with child of the Holy Spirit? Without doubt to her spouse Joseph, who always, with jealous love admonishing himself, kept watch over the life of Mary. For just as a certain History—not incredible or irrational—teaches, when the things recorded by Luke came to pass, Joseph was absent. For it is not fitting to think that in the presence of Joseph the angel entered to Mary, and said what he said, and Mary answered whatever she answered. If we concede that the angel could have entered to her, and spoken, surely Mary immediately went into the hill country with haste, and entered the house of Zachariah, and greeted Elizabeth, and remained with her for three months; [this] was not possible in the presence of Joseph: because it was necessary that he should ask for the causes of her absence and long stay. B But after he returned from his journey after so many months, and found her pregnant, he was clearly indignant, as a spouse, and terrified her regarding the judgment of God, as a man fearing God. But she, when she saw that she had fallen innocently into the suspicion of a crime, and could not now excuse herself, being convicted by the testimony of her womb, weeping and sighing, cried out and swore, saying: "The Lord lives, I do not know whence this is." Having heard this, Joseph greatly feared, and in part believed that there was something divine in her. For he would not have feared, unless he had believed in some part. And to these [worries of his], the holy conversation of hers recommended the truth of her words. But perhaps, being a just man, he began to think about her: A glutton or a drunkard she never was: since every woman who is a drunkard and a glutton is also a harlot. For whether in foods or in lusts, it is the delight of the flesh that precipitates man. A woman also who does not contradict the pleasures of her own throat, much less does she acquiesce in resisting her own lust, just as the Apostle also says: "For a widow who lives in luxury, is dead while she lives" (1 Tim. 5:6). C She was not light of foot, nor joking, nor talkative, nor a lover of many words, as girls are wont to be for the most part, who willingly either speak such things, or hear them. Indeed, if they are more shameless, they willingly speak: but if they are more modest, even if they blush to speak such things, yet they take pleasure in hearing them. She did not lift her eyes over a man, nor fix her gaze. For these are the proofs of a harlot woman, as Solomon says: "The fornication of a woman is in the lifting up of her eyes" (Eccli. 26:12). Treating these and other such things, he found nothing of this in her, but on the contrary all things laudable, all things admira- D [alt-version omitted]
Able, which were not possible in human nature without the Holy Spirit. By all the proofs, therefore, by which the fornication of a woman is wont to be understood and argued failing, there remained with him only the suspicion of the grace of God. Because of all these things, he considered that she was with child by the Holy Spirit. For nothing commends the chastity of a woman to a man like the disciplined life of her who is his. For where the fear of God is, there is also chastity; but where the fear of God is not, there is neither is chastity. For the flesh urges, the security of the woman aids the flesh: if there were no fear of God to resist, who could hold her restrained? O inestimable praise of Mary! He believed more in her chastity than in her womb: and more in grace than in nature. He clearly saw the conception, and he could not suspect fornication. He believed it more possible that a woman could conceive without a man, than that Mary could sin. And what is greater to see, that a spouse should have such a one as bride as Joseph had near him, for frequently husbands, even if they see their wives looking ever so slightly at another, are soon excited to jealousy; and they suspect what is not, because jealousy is born of great love. But here, the proofs of her past conversation alone overcame both his marital jealousy and the accusation of her crying womb. 19. "But Joseph her husband, being a just man, and not willing to expose her, was minded to put her away privily" (Matth. 1:19). For he thought perhaps within himself: If I conceal her sin, I act against the law of God; and if I expose her to the children of Israel, they will stone her. I fear, lest this which is in her womb might be of divinity. Did not Sarah of ninety years conceive and bring forth? If He made her to flower like a tree already dry, what if the Divinity willed to grant a birth to this one without a man? Does the very conception of a woman pertain to a man? For if the conception of a woman always pertains to a man, without doubt, whenever the man wills, then the woman would conceive; but now, it is not when the man wills that the woman conceives, but when God wills. If therefore the conception of a woman is not placed in the man, but in God, what is the great thing if He willed to provide fruit for this one without a man? What therefore shall I do? I will dismiss her privily: because in an uncertain matter it is better that a woman who is a harlot escape, than that an innocent one should die. For it is more just that the unjust should justly escape, than that the just should unjustly perish: because even if a guilty one has once escaped, he can perish again; but an innocent one, if she has once perished, cannot be recalled. It is expedient therefore that she should undergo disgrace by being dismissed, than that she should die by being handed over to death. But to think such things and to wish to act them, is not of a man who is very just. 20. "While he thought on these things, behold, an angel of the Lord appeared to him in his sleep" (Matth. 1:20). Since therefore the hearing of the words of Mary, and the consideration of her life, did not allow Joseph to suspect evil things about her: but the consideration of her conception did not permit him to think well of her in full, and thus his mind fluctuated between both parts, and he feared to hold her and did not dare to hand her over; on account of this, that divine revelation was necessary for him. For if Mary herself, who had seen the angel and had heard him speaking to her both about her conception and about Elizabeth, ascended into the hill country that she might see Elizabeth, and be confirmed by the sight itself: how much more did Joseph, after the words of the conception of Mary, after the consideration of her life, still doubting, need a divine revelation? For three causes, therefore, he appeared to him. First, lest a just man, being ignorant, should do an unjust thing from a just intention; then, because of the honor of the mother herself. For if she had been dismissed, even if not among the faithful, yet among the infidels she could not have been free from foul suspicion. Thirdly, so that Joseph, understanding the holy conception, might guard himself more diligently in the future from it, than he had before. For before, he guarded himself on account of the discipline of justice, but afterwards, even because of the fear of such a birth. Why did he not come to Joseph before the conception of the virgin? So that he might not think what he thought; so that he might not suffer what Zacharias suffered, who incurred the guilt of infidelity concerning the conception of his wife, already of advanced age (Luke 1). For the thing was more unbelievable for a virgin to be able to conceive, Bthan for an old woman. If that established priest did not believe that the thing would be easier, how much more would this layman not have believed the thing to be possible to become more difficult? If Mary herself, with the angel telling her of her conception, almost did not believe on account of her virginity, saying: "How shall this be, seeing I know not a man?" (Luc. 1:34), how was Joseph going to believe, to one reporting from another that she should conceive without a man? "Joseph, son of David, fear not to take unto thee Mary thy wife: for that which is born in her is of the Holy Ghost" (Matth. 1:20). Naming him son of David, he wished to bring him to the memory of the promise of God to David, that of his seed Christ should be born. And saying, "Fear not," he wished to show himself the knower of his heart, so that through these future good things, which he was about to say concerning Christ, he might create faith: "for that which is born in her is of the Holy Ghost." He calls the Holy Spirit himself the only-begotten God, just as he himself testifies concerning himself in the Gospel: "It is the Spirit that quickeneth; the flesh profiteth nothing" (John 6:64). And John saith: "God is a Spirit" (Ibid. 4:24). For the Spirit did not enter into Mary as an advocate, that, taking a body, he might be born into the world, but that he might sanctify the vessel of the virgin. And saying, "That which is born in her is of the Holy Ghost," he wishes to say this, that it was not to be born from the seed of any man, as Joseph, considering, feared, but from the Holy Spirit. For just as according to the command of the angel Raphael to Tobias (Tob. 6:18), for a man and wife about to come together in the usual manner for coition, prayer ought to precede, so that what is conceived may be conceived in sanctification: so to the only-begotten God about to enter the virgin, the Holy Spirit preceded, so that with the Holy Spirit preceding, Christ might be born in sanctification according to the body, with the Divinity entering instead of seed. 21. "And she shall bring forth a son: and thou shalt call his name Jesus" (Matth. 1:21). He did not say, She shall bring forth for thee a son, as to Zacharias: "Behold Elizabeth thy wife shall conceive and shall bring forth to thee a son" (Luke 1:13): because the woman who conceives from a man brings forth a son to her husband: because he is more from him than from her. But this one, who had not conceived from a man, did not bring forth a son to him, but Conly to herself. See in what way he follows the similarity of the fact itself through all things, which was done in Adam. For just as then the woman tasting of the tree, alone was seduced, and brought forth death; but Adam was not a participant in her seduction; for he did not sin seduced by the devil, but because he consented to the woman: so also now, Mary receiving from the Holy Spirit, alone believed, saying: "Behold from henceforth all generations shall call me blessed" (Luke 1:48). But Joseph at that time in the faith of that conception had nothing in common, but afterwards by keeping silent and consenting only he was saved. Therefore he also stood by him in his sleep, not openly: so that just as while Adam was sleeping He created the woman, so also to him sleeping, He might divinely consign his wife. But the evangelist interprets himself what is understood by Jesus in the Hebrew tongue, saying: "He shall save his people from their sins." If therefore a physician, who has no power of human salvation, because of the mere composition of herbs does not blush to impose the name of physician on himself: how much more worthily is this one called Savior, through whom the whole world is saved? 22. "Now all this was done." What all? That the virgin should be espoused to her kinsman, that she should be kept chaste, that the angel should speak to Joseph through a dream, that he should be commanded to take the spouse, that the boy's name should be called Jesus, that the virgin should generate the Savior of the world. That it might be fulfilled which was spoken by the Lord by the prophet (Isai. 7:14), saying: 23. "Behold a virgin shall be with child, and shall bring forth a son." Grace has testimony from the prophets, either so that the Old and New Testament might harmonize, or so that it might satisfy the infirmity of the learned, or so that that which was predicted so long before time might not appear to break forth rashly.
Double prophecy. But one prophecy is from foreknowledge, and this is immutable: as this, "Behold a virgin shall conceive." Another is from the judgment of works, and this is wont to be changed according to what the words sound, not according to the understanding; as, "Yet forty days, and Ninive shall be subvertD
subverted" (Jon. 3. 4): we understand it with the implicit condition, unless they repent. Likewise, that which is from foreknowledge is fulfilled by the operation of God alone, as that a virgin should bring forth. Other things are fulfilled by the administration of men, as when one is said to be just. The prophet, therefore, admiring the dignity of so great a mystery, as if rousing everyone from sleep, says: "Behold, a virgin shall have in the womb, and shall bring forth a son, and they shall call his name Emmanuel, which is interpreted, God with us" (Isai. 7. 14). Omitting many things, he uses one name, which is useful for the present business. For although he is present to us always by governing, yet he was made more present essentially by the unity of person. "For the Word was made flesh, and dwelt among us" (Joan. 1. 14). 24. "And Joseph rising up from sleep, took unto him his wife." He did not receive her into his house; for he had not yet sent her away from his house, but he had put her away from his mind, and again he received her into his mind. 25. "And he knew her not till she brought forth." For indeed he did not know her before, because of the dignity of her whose son he had become, the mother of the only-begotten of God: but after she had brought forth, then he knew her: because she had become more beautiful and more worthy than the whole world. For whom the whole world could not contain, nor deserved to receive, she alone received as in the narrow chamber of her womb. For Joseph saw the virgin remain so after the birth. He saw the mystery of the star, in what manner standing over the head of the boy, it pointed out the boy to the Magi who were coming. It stood and bore witness, because he could not yet speak. Finally, he saw the Magi themselves adoring, and offering their divine gifts. He heard their accounts, in what manner they had come from the East to Jerusalem as the star went before them, which did not disdain to serve men, that it might reveal the glory of God. Therefore the incomparable nativity, exceeding the measure of all human nativity, showed both the divinity of the child being born, and demonstrated the dignity of Mary giving birth to Joseph. Therefore he says, "And he knew her not, until she brought forth her firstborn son." He did recognize, however, who she was, after her birth. [Eunomii hæresis] Some from this word, according to Eunomius, think that Joseph, until she brought forth, indeed did not have her in mind, but afterwards he knew her, and she brought forth sons. Whence he also says Christ is the firstborn: because he is called firstborn, whom other brothers follow. The insane man does not perceive anyone to be sane: because they dared to say this regarding her, they think that Joseph also dared to do this. For what the Evangelist says could have happened, he says did not happen; but concerning that which could not even happen, what necessity was there to say, "It did not happen"? For there are some things which naturally can happen: but there are some things which are impossible by their very nature. I wish to show it to you. That person, I know not who, had a dispute with someone; and as long as he lived, he did not speak to him. From the fact that I said, "As long as he lived, he did not speak to him," have I indicated that after death he spoke to him, which is impossible to happen? For that which can happen, I said that it did not happen: but what need was there for me to explain that not even after death did he speak to him, which could not happen? Thus also, it was credible that Joseph might have known her before the birth, because as yet he did not know the dignity of the mystery; but after he knew, because she had become the temple of the only-begotten of God, in what manner could he usurp this? What the religious man did not wish to do before, waiting for his nuptials, was he to do it afterwards, so as to defile the habitation of God with carnal concupiscences? These things are according to reason. But let us come to the authority of Scripture. For the Apostle says according to the example of the prophet concerning Christ: "He must reign, until he hath put all his enemies under his feet" (1 Cor. 15. 25). Therefore Paul signified this, that he reigns for so long, and as long as all things are being placed under his feet, but afterwards he ceases to reign? Fool! He who reigns before all things are subjected to him, much more reigns even after all things have been subjected to him. Likewise in another place he says: "Till I come, attend unto reading" (1 Tim. 4. 13). Did he mean, "Till I come, attend; but when I shall have come, neglect it"? But concerning "firstborn" of which I speak, Scripture is accustomed not only to call him firstborn who is born first, but also him who is born alone. When the Lord said to Pharaoh: "Israel is my firstborn" (Exod. 4. 22); did he have another people then? But if you say that according to foreknowledge he called the Jewish people firstborn, knowing that he was about to make another people from the Gentiles: I say to you, regarding his foreknowledge, he always had two peoples: but as much from the Jews as from the Gentiles he was to have one people, just as he has.
Second homily from Chapter two (a)
1. "When Jesus was born in Bethlehem of Juda, in the days of Herod the king." When Jacob was fleeing before his brother Esau, and had come at eventide, he saw such a dream. A ladder was set, whose top reached even to heaven, and the angels were ascending and descending by it, but the Lord was reclining upon it (Gen. 28. 12 sqq.). Jacob, prompted by the Spirit, prophesied, saying: "How formidable is this place! This is no other but the house of God, and the gate of heaven" (Ibid. v. 17). And therefore the name of that place was called Bethel, which is interpreted, the house of God. Therefore when the Lord was born in Bethlehem, the prophecy of that vision was completed. For the body of Christ is the house of God, he himself saying: "Destroy this temple" (Joan. 2. 19). Likewise, "Wisdom hath built herself a house" (Prov. 9. 1). But Christ himself is the gate of heaven, through whom one enters into the kingdoms of heaven, the prophet saying: "This is the gate of the Lord, the just shall enter into it" (Psal. 117. 20). But let us further see what regards the utility, and what the Evangelist designates by time, when Christ is born, that is, "In the days of Herod the king," in order to demonstrate that the prophecy of Daniel was completed, which demonstrates that Christ was to be born after seventy weeks of years. For from that time even to the kingdom of Herod, the years of the seventy weeks were consumed. But God, knowing the perfidy of the Jews, because after the true Christ was crucified, they were to look for another Christ, that is, the Antichrist, therefore removing the occasion of their incredulity, he shows the time when Christ was to be born, that we might believe in that Christ who is born after seventy weeks of years from the time of Daniel, not in him who is to come at the end of the age under the name of Christ. "In the days of Herod the king." As long as the Jewish nation, although under sinners, was still held by Jewish kings, the prophets were sent for its remedy. As was the necessity, such was the help. But now, when the law of God was held under the power of a wicked king, that is, the justice of God was pressed under Roman domination, Christ is born, because a great and desperate infirmity required a more skillful physician. "Behold, there came wise men from the east to Jerusalem," that is, immediately when he was born, they showed the great God in a little man, both by words, and by acts, and by the very gifts. By words indeed, because they said, "Where is he that is born king of the Jews? For we have seen his star in the east, and are come to adore him"; by acts, however, because when they had seen him, they adored him. Faith was found in them sharper than their sight, seeing humble things and understanding high things. But by gifts, because they offered him gold, frankincense, and myrrh, as we shall show below. They came, however, to the judgment of the Gentiles, and to the prejudice of the Jews, prophesying the future faith of the former, and the incredulity of the latter.
A O blessed Magi, who were privileged to become the first-fruits of the faithful among all the nations! For those Magi bore the form of the future Church. For just as they, believing, sought the King whom they had not seen, and confessed Him: so we too, who are from the Gentiles, daily seek and confess the power of the Lord, whom we have never seen. How well Isaiah prophesied concerning them, saying: *Before the child knows how to call father or mother, he shall take the power of Damascus in the presence of the king of Assyria* (Is. 8:4). Who are the Magi? Men of the East, who came from Persia. For among them, "Magi" are understood not as sorcerers, but as wise men. They were called the "power of Damascus" because the wise men of each province are its power. But the king of Assyria is the devil, the prince of demons. Therefore, before Christ in the flesh began to know father or mother, He conquered the power of the devil. What He was to be in the future, when He had come to maturity, He demonstrated in the infant who, while still placed in the manger, despoiled the devil of his own, namely, these very Magi. Consider how, when He had come to the battle, He was to empty all his power. Because they came from the east, where the day is born, from there the beginning of faith proceeded: for faith is the light of souls. For when something is born from the west against the east, it is shown to be the divination of evil against the good: when something is born from the east against the west, the divination of good is shown against the evil. Since, therefore, in the times of Christ, justice was to subjugate injustice, and faith infidelity, for this reason the first-fruits of faith came from the east. *We have seen his star in the east, and are come to worship him.* Did they not know that Herod was reigning in Jerusalem? Did they not understand the justice of the law, that whoever names and worships another king while a king is living is punished by death like a minister of a tyrant? But while they contemplated the future King, they did not fear the present king. Did they not have before their eyes the danger of death, since they were seizing upon such an illicit matter? But they did not care about death. If, however, they had cared about death, they would never have dared to do this. They had not yet seen Christ, and already they were prepared to die for Him. O blessed Magi, who, before the sight of a most cruel king, before they even knew Christ, were made confessors of Christ! I have read in some source that these Magi received the knowledge of this star that was to appear from the books of Balaam the diviner, whose prophecy is also set down in the Old Testament: *A star shall rise out of Jacob, and a man shall rise out of Israel, and he shall rule all nations* (Num. 24:17).
An Apocryphal Book by the name of Seth. The Mountain of Victory.
I have heard some refer to a certain writing, which, even if not certain, does not destroy faith but rather delights it, namely that there was a certain tribe situated at the very beginning of the east near the Ocean, among whom there was held a certain writing, inscribed with the name of Seth, concerning this star that was to appear, and the gifts to be offered to Him, which was handed down through generations of studious men, fathers referring it to their sons. Therefore, they chose twelve of themselves who were more studious and lovers of celestial mysteries, and they placed themselves in waiting for that star. And if any of them died, his son, or any of his kinsmen who was found to be of the same will, was appointed in the place of the deceased. They were called Magi in their tongue, because in silence and with a quiet voice they glorified God. These men, therefore, every year, after the threshing harvest, would ascend a certain mountain situated there, which in their tongue was called the Mountain of Victory, having within it a certain cave in the rock, with fountains and most pleasant choice trees: into which they would ascend, and washing themselves, they would pray and praise in B silence to God for three days, and thus they did for individual generations, always waiting, lest perhaps in their generation that star of beatitude should rise, until it appeared to them descending upon that Mountain of Victory, holding in itself the form as it were of a small child and above itself the likeness of a cross: and it spoke to them, and taught them, and commanded them to set out into Judea. But as they were traveling for two years, the star preceded them, and neither food nor drink failed in their provisions. But the rest of the things which are related as having been done by them are set down briefly in the Gospel. Yet when they had returned, they remained worshipping and glorifying God more studiously than at first, and they preached to all in their nation, and instructed many. Finally, when after the resurrection of the Lord the apostle Thomas had gone into that province, they joined themselves to him, and being baptized by him, became helpers of his preaching. But from that which Scripture says, *We have seen his star in the east*, it seems to give occasion to the unfaithful regarding astrology, so that they think each person is born and lives by the motion of his own star: therefore it is good to set forth a discourse briefly concerning these things. For if it is because of a star that we are either good or bad: then neither is our good to be praised, nor our evil to be blamed, because there is no voluntary act in us. For why should I merit praise for my good, which I do not by my own judgment but by the motion of a star: or why should I receive punishment for my evil, which I have committed not by will, but by necessity? For I cannot even avoid evil, even if I wish to, if the star of my birth compels me to evil. If an adulterer and a homicide are made by a star, and the star makes them be killed for their crime, great is the iniquity of those stars, but greater still that of Him who created the stars for this purpose. We ask, therefore, was the creature made by itself, or by another? If indeed they say, "By itself," let them hear from us: since it is impossible that what exists by itself, and is governed by chance, should have any certain order. But if they say, "By another," then He who made it is unjust. For since God is prescient of future things, that such great iniquity was to be through the stars, if He did not want to amend it, He is not good: C but if He wanted and could not, He is impotent. But He is also unjust, because He punishes those sinning by the necessity of the stars as if they were sinning by their own will. Finally, do they not destroy the very commandments of God, not to sin, or the exhortations to do good, by this folly? For who would exhort someone not to do evil, which he cannot avoid: or to do good, to which he cannot attain? Then we ask: If the course of the stars is always the same, why is the state of men not always the same? If they say, "Through certain years the restoration of the stars occurs": it is necessary, therefore, that those who know astrological discipline, because the stars are restored through certain years, should also know through how many years this restoration is carried out. To whom, after the answer, we say, what was it that caused all men to die in the flood? Was it that it existed then, such that it caused a flood again, or had those men been born according to one star? For it was fitting that through each rotation that same indeficient thing should be completed. For if such motion and rotation of the stars provides the cause of the same malice and the same goodness, it would be fitting not once but repeatedly to have an Abraham, or patriarchs, or prophets, or apostles, as often as the very rotation of the stars occurs. Finally, the very life of men istestimony to the truth. Before the coming of Christ, what star compelled all men to worship idols, and to do other iniquities? or after Christ, what rotation made men depart from idols, and changed ancient customs throughout the whole world? Behold, the Persians are joined to their mothers and daughters, while the Jews are circumcised on the eighth day, and each nation has different customs. If the course of the stars is the same, how do the Persians never depart from that custom, nor the Jews from theirs? But if Dthey do not believe, even when traveling in a foreign province, they have kept their ancestral ways. A And the Jews who migrated to Babylon and brought forth children there, how were they never compelled by the stars of that region to depart from their circumcision and follow their insanity? Let no one, therefore, blame the course of the stars, but their own resolve.
B “Jerusalem with him.” Thinking he would be a worldly king, he was troubled as if about a successor to his kingdom. For great power is always subject to greater fear. Just as a wind moves a branch 1 of a tree situated on high, even if it is a gentle breeze, so too do prominent men standing at the summit of dignities get troubled even by the report of a slight rumor. But the humble, like those in a valley, generally rest in tranquility. Or perhaps he was troubled, hearing of a king born to the Jews from the race of the Jews, while he himself was an Idumean by race, lest, with the kingdom reverting to the Jews, he himself might be expelled by the Jews, and his seed after him might be cut off from the kingdom. I think that Herod was not troubled so much by himself as the devil was in Herod. For Herod feared what he suspected; the devil, however, feared what he truly knew. Herod considered him a man; the devil recognized God. He had already heard the angels crying out in the air, *Glory to God in the highest, and on earth peace to men of good will* (Luke 2:14). Therefore, the more witnesses were added for Christ, the more the devil feared the destruction of his power. Each of them, therefore, was troubled by his own zeal, and according to his own nature feared a successor to his kingdom: Herod a worldly one, the devil, however, a heavenly one. For Herod would not have been terrified if he had suspected that a heavenly king was born, nor the devil, if he had suspected a worldly one. Do you want to know that he was not as troubled as the devil was in him? Behold, the Jewish people were also troubled, who ought rather to have rejoiced at this news, because it was said that a Jewish king was rising, designated by God. But they were troubled because the wicked could not rejoice at the arrival of the Just One. Or certainly they were troubled, fearing lest perhaps Herod, enraged at the Jewish king, might harass his kin. For just as the sea is shaken when winds contend, so is the a nation of a kingdom shaken when kings are opposed to one another.
“And inquired of them where Christ was to be born.” From this it appears especially that the devil was troubled in Herod, because he inquires of the traitors of the Law. For why would Herod inquire, who did not believe the Scriptures? But the devil was investigating, who believed that the Scriptures do not lie. For the devil leads others into error, but he himself knows the truth well. For what do you want? Did Herod believe the Scriptures, or did he not? If he did not believe, why did he inquire into the Scriptures, which he thought were empty talk? Or if he believed that a king was truly to be born from there, just as the Scriptures said, how did he hope he could kill that king whom the Scriptures said was to be? Was a man able to correct so that what God has ordained to happen might not happen? But Herod did indeed believe in what was evil, but in what was good he did not believe: for he believed that a king was to be born from there, as the Scriptures said; but he did not believe that he could act against him whom God was sending, because he was not guided by his own counsel, but was led, bound by the chain of the devil. Such are all sinful men in whom the devil works: they believe the Scriptures and they do not believe: because they are not permitted to believe perfectly that very thing which they believe.
C For what they believe is the virtue of truth, because it can be hidden from no one; but what they do not believe is the blinding of the enemy, because they are subject to his works, and their mind is not free: as, for example, all of us who are Christians, and we read, we know that the world must be brought to an end, and that we are to die, and yet we do not believe this very thing perfectly. For if we believed perfectly, we would live as if we were to depart from this world after a little while, not as if we were to remain forever. D ...it is said through the prophet. They give an answer to the inquiring king from a heart not good, when they ought to have hidden the mystery of the King predestined by God for the salvation of the Jewish race, especially in the presence of an alien king, who was known to be adverse to the future King, not only through zeal for the kingdom, but also through hatred of a foreign race, if they had only wished to consider wisely. And they not only manifest the mystery, but they also brought forth a prophetic example to credit their words, just as those who betray the hidden treasures of their Lord to his enemies: and they became not preachers of the works of God, but traitors of his mysteries: and not teachers of Herod, but inciters of his malice. From which we are taught that the secrets of the Scriptures are not to be manifested to the wicked, but to the faithful, just as Paul commanded: *The things that you have heard from me through many witnesses, commend these to faithful men, who shall be able to teach others also* (2 Tim. 2:2). And not only did they betray the mystery of the prophecy to an iniquitous king, but even by cutting off the prophecy itself by the consensus of them all, and by not explaining all of the divinely inspired Scripture, they became the cause of the little ones being killed. For how was it written? *And you, Bethlehem, land of Juda, are not the least among the princes of Juda; for out of you shall come forth the leader who shall rule my people Israel, and his days are from the days of eternity* (Mic. 5:2). If, therefore, they had brought forth the entire prophecy, as it had been spoken, Herod, considering that the days of that King to be born were from the days of eternity, and understanding the antiquity of his honor, because he was not such a worldly king whose days are from the days of eternity, would not have blazed with such fury against him: now, however, by cutting off that part of the prophecy which could have restrained his zeal, they brought forth only the first part, which could incite it. Whence, with them explaining it in this way, Herod, thinking a king similar to other kings was born from her, killed the little children, thinking to kill Christ along with them. O unhappy Jews! They taught Herod that he who is to govern the people of Israel is born from Bethlehem: and they did not teach themselves, after he was born, to believe in him. Herod believed them as if they were saying true things, so that he might persecute Christ, and they themselves did not believe themselves, so that they might receive him. A 7. *Then he called the magi secretly, and diligently inquired of them the time when the star appeared.* 8. *And he said to them: Go and see about the child, and when you have found him, bring me word, that I also may come and adore him.* After Herod heard the answer, credible in a double way: first, because it had been spoken by the priests; next, because it had been confirmed by prophetic authority; he is not turned toward devotion to the King to be born, but to the malice of killing him through deceit: because a wicked man can indeed understand what belongs to God, but he cannot perform what belongs to God; since the intellect of a man is created by God, but actions are from the resolve of his own will. For Herod saw the great devotion of the magi toward Christ, and because he could not bend them with blandishments, nor terrify them with threats, nor corrupt them with gold, so that they would consent to him in the killing of the future King, he therefore planned to deceive them as well. For it could not happen that, seduced by blandishments, they would betray him for whom they had undertaken the labor of such a journey. Nor could they fear anyone so as to betray him, since they had not looked to Herod, nor to Caesar, but had entered into the midst of their kingdom announcing another King: nor could they desire anything more than Christ, who were carrying precious gifts from such a long province. When he saw that...
he could do no other thing, he promised devotion, while he sharpened his sword, and disguised the malice of his heart with the color of humility. For such is the custom of all wicked men, when they wish to injure someone more gravely in secret, they feign humility and friendship towards him. He called them secretly, so that they might not see the Jews (for he held the Jews in suspicion), lest perhaps, as if loving a king of their own generation, and understanding the craftiness of Herod, they might betray his plan, not knowing that the Jews were greater enemies of Christ than he was. For Herod pursued Him as he would a suspicious man; but the Jews, after many miracles, after celestial signs, after they had manifestly known Him to be the Son of God, then they crucified Him. Therefore, the more manifest His divinity was to them than to him, the more wicked was the iniquity of the Jews than that of Herod. 9. *And behold, the star which they had seen in the east, went before them, until it came and stood over where the young child was.* From this place it is shown that when the star had brought the Magi a little way near Jerusalem, it was hidden from them, so that having been left by the star, they might be compelled to inquire in Jerusalem about Christ, and at the same time to manifest Him for two reasons. First, for the confusion of the Jews, because the Gentiles, having been confirmed only by the sight of the star, sought Christ even through foreign provinces; while the Jews, reading the prophecies concerning Christ from their infancy, and having Him born within their own borders, did not receive Him. Then, so that the priests, being questioned as to where Christ should be born, might answer out of Bethlehem to their own prejudice: because those who had taught Herod about Christ were themselves ignorant of Him. For if He had appeared constantly, He would have been led into Bethlehem, and therefore they would not have been forced to report about Him by inquiry. *And behold, the star, which they had seen in the east, went before them:* so that considering the obedience of the star, they might understand the dignity of the King, and say to themselves: how can this earthly king be, to whom a star ministers? But what is strange, if the Sun of righteousness being about to rise, a star should minister A divinely! It went before them, to show that to men seeking God, all elements thus minister. If, therefore, you think it a great thing that a star obeyed Christ, see that there are greater things which minister to you, who are a man created. For behold, the sun runs for you, and the moon does not cease to shine. If elements minister to you as a man created, what wonder if a star obeyed Christ? If elements minister to you as a sinner, what wonder if a star ran before those seeking Christ? And if angels minister to men, whom God created not for the service of men, but for His own, what is it so great if elements minister to men, which were created for the sake of men? Hearing these things, we ought to rejoice and fear at the same time, because by how much greater benefits have been bestowed upon men, by so much more grievous are the judgments prepared for sinners. *And it stood over the head of the child,* as if saying, This is He, so that what it could not show by speaking, it might show by standing. B Exceedingly: because, namely, their hope was not deceived, but more fully confirmed, that they had not undertaken the labor of so long a journey without cause. For by the indication of the star thus occurring to them according to time, they understood that that birth of a King had been shown to them divinely. And through the mystery of the star they understood that the dignity of the King then born exceeded the measure of all worldly kings: for it was necessary that they should deem that King more glorious than the star, to whom the star thus devoutly ministered. Or how would they not believe that men were to be subject to Him, to whom they saw even the ornaments of the heavens were subject? Or how could the earth be rebellious to Him, to whom the heaven was a servant? 11. *And entering the house, they found the child and his mother.* Let us see what such glorious thing they saw in the child that they rejoiced, they who seeking a King had undertaken the labor of so long a journey? Did they see a palace shining with marble? Did they see C his mother crowned with a diadem, or reclining on a bed of gold? Did they see the child wrapped in gold and purple? Did they see a royal court resounding with diverse peoples? But what? A dark and sordid inn, and more fit for animals than for men; in which no one was content to lodge unless compelled by the necessity of travel. His mother scarcely having one tunic, not for the ornament of her body, but serving for the covering of her nakedness, such as the wife of a carpenter could have, and this while she was in a foreign land. The child wrapped in most sordid rags, and placed in a still more sordid manger; because that place was so narrow that they did not even find room to lay the infant. If, therefore, seeking an earthly king, they had found him thus, they would have been more to be confounded than to rejoice, because they would have undertaken the labor of so great a journey without cause: but now, because they were seeking a heavenly King, although they saw nothing royal in Him, nevertheless, content with the testimony of the star alone, they rejoiced. Their eyes could not behold the contemptible child, because the Spirit in their heart showed Him to them as terrible. Furthermore, if they had sought Him as an earthly king, they would have remained with Him upon finding Him, as is often wont to happen in the world, so that having left one's own king, one might betake himself to another. But now, both they worshipped Him and returned to their own: so that they might have This One as the heavenly King of their souls, but that other as the earthly king of their bodies. *And they worshipped him.* Do you think they would have worshipped an infant not understanding the honor of adoration, unless they had believed something divine in Him? Therefore they did not offer honor to the childhood understanding nothing, but to His divinity knowing all things. But also the quality itself of the gifts offered testified that they had a certain estimation of divinity concerning the child. *For opening their treasures, they offered him gifts; gold, frankincense, and myrrh:* fulfilling the confession of the Gentiles in Christ, and signifying the prophecy fulfilled of Isaiah the prophet saying: *All they from Saba shall come, bringing gold, and precious stone, and announcing the salvation of the Lord, and all the flocks of Cedar shall be gathered together, and the rams of Nabaioth shall come, that they may offer acceptable things upon thy altar* (Isai. 60. 6, 7). But immediately knowing, and opening their treasures, they showed by these very gifts the offering suitable for the Gentiles in Christ. For knowing Him to be a King, they offered Himgold, the clean and precious D firstfruits of the saints, reserved for Him. But understanding His divine and heavenly beginning, they offered the odor of frankincense, the figure of pure prayer offered in the sweet odor of the Holy Spirit. But understanding His human and temporal burial, they offered myrrh. These gifts of the Magi, indeed, what they signify, even if the Magi did not understand at that time according to what mystery these things were being acted, or what each of their gifts signified, nevertheless nothing is contrary to it. For the grace which exhorted them to do all these things, it also had ordained that all things should be known afterwards. Therefore, perfect believers and wise men are gold, as the Apostle says: *If any man build with gold, silver, precious stones* (1 Cor. 3. 12). If, therefore, anyone offers himself to Christ full of the wisdom of faith, he offers Him gold. But frankincense is prayer, as it is written: *Let my prayer be directed as incense in thy sight* (Ps. 140. 2). If, therefore, anyone offers pure prayer to Christ, he has offered Him frankincense. I judge myrrh to be good works: because just as myrrh keeps the body of the deceased incorruptible, so good works keep Christ crucified in the memory of man forever, and save the man in Christ. Therefore, it is first necessary to offer to Christ reasonable faith, then pure prayer, and thirdly holy works. Therefore, when you come to church to pray to God, carry gifts in your hands with you: give to those who do not have, and ask from Him who has, so that your prayer may be commended by good works. Thus it is also written in the Law: *Thou shalt not appear in the sight of the Lord thy God empty* (Exod. 23. 15): for weak is the prayer which does not have the strength of almsgiving.
is not fortified. 12. And being warned in a dream not to return to Herod, they departed into their own country by another way. Oh, the faith of the Magi! They did not contradict the angel who warned them, saying: "We have come such a distance, and coming before a multitude of cities we did not fear; we did not at all dread the king, terrible in their eyes, who was in them; but we stood, and confidently preached Him who had been born, and offered to Him, as it were to God, worthy gifts; and now, as if we were slaves, you command us to flee, so that coming by another way, we may return by another?" But having been made faithful, they did not even then fear being recognized, nor were they now ashamed to withdraw secretly: for it was not possible that those who had come from Herod to Christ should return to Herod. For those who, having abandoned Christ, go to Herod, frequently return to Christ; but those who, having abandoned Herod, come to Christ with their whole heart, never return to Herod. That is to say: those who pass from Christ to the devil through sin, frequently return to Christ through repentance; but one who, having abandoned the devil, comes to Christ, returns to the devil with difficulty: for he who has never been in evils, but in innocence, while he knows not what evil is, A is easily deceived, and passes to the devil; but when he has experienced the evil which he finds, and has remembered the good which he lost, being pricked in heart he returns to God from whom he withdrew; but one who has been in evils, and has been converted to the good, while he rejoices in the goods he finds, and remembers the evils he has escaped, returns to evil with difficulty. But what of it? Because many, having abandoned Christ, have sinned, and do not perform repentance. Such as these were never Christ's; therefore I said above, "who comes from the devil to Christ with his whole heart." For one who, after sin, does not repent, did not sin as a man deceived by the flesh, but rather, while he was evil, he did evil by his own will. For the evil man does not think that what is evil is evil; therefore he does not repent when he has done evil. Or thus: for he who comes from the devil to God should never walk by the way by which he came to the devil. You came by the way of fornication; walk henceforth by the way of almsgiving. But if you return by the same way, you are walking again under the kingdom of Herod, and you become a traitor to Christ. 13. And when they had departed, behold, an angel of the Lord appeared in a dream to Joseph, saying: "Arise, take the child and his mother, and flee into Egypt." O angel of God, did you not report to me that what shall be born from her is of the Holy Spirit? And how do you command us to flee? How does the Son of God flee before a man? Or who would save from enemies, if He Himself fears His own enemies? B Now, in the first place, He flees so that He might preserve in all things the rule of human nature, which He assumed, and in this part also, because it is fitting for both human nature and tender age to flee from a threatening power. Otherwise, if He were to act as God in the body, He would not be dispensing human nature in Himself, but changing it. Secondly, it is so that other Christians, that is, the saints, might not be ashamed to flee when the necessity of persecution arrives. And why does He go into Egypt? Was there a lack of other land? For Egypt has always stood as an enemy against His people. But the Lord also, who is not angry to the end, nor indignant for ever (Ps. 102. 9), remembering what great evils it had done against Egypt, therefore sends His Son into it, and gives it the sign of great reconciliation, and a pledge of perpetual friendship, so that one medicine might heal the ten plagues of Egypt. O the changed right hand of the Most High (Ps. 76. 11)! That the people who were once the first-born might later become the guardians of the only-begotten Son. That those who had violently lorded over that people might serve them with devotion. That they might no longer go to the Red Sea to be drowned, but be called to the waters of baptism to be quickened. That what was said might be fulfilled: "Behold, the Lord descends into Egypt, sitting upon a light cloud" (Isai. 19. 1). The cloud is His body; light, however, without the weight of sins. 16. Then Herod, seeing that he had been deluded by the Magi, was angry C vehemently. After the little child Jesus had subjugated the Magi under His dominion, not by the power of the flesh, but by the grace of the Spirit, Christ sent no army after them, but a small star before them. By religion He subjected them, not by fear. For He did not pursue them, but He Himself was sought by them. Therefore Herod was deservedly angry, because those whom he, sitting on the throne of the kingdom and clothed in purple, could not persuade, these the little Jesus, lying in a manger and wrapped in swaddling clothes, pleased. But Herod, who, while wishing to deceive, was deceived, promised devotion to the child, saying: "Search for the child, that I also may come and adore him." Senseless man, who attempted to circumvent the only-begotten Wisdom of God with human fraud. For he already fumed, fearing Him as the successor to his kingdom. For if kings are indeed angry for other causes, they are quickly appeased: but that anger of theirs is inextinguishable which the zeal for the kingdom inflames. Then, contemning him, the Magi added causes for grief. Just as if one were to pour oil upon a burning fire, the conflagration grows greater: so did the disgrace of Herod's deception further excite his burning zeal. What did he do? He sent and killed all the children in Bethlehem, and in all its borders, from two years old and under, according to the time that he had inquired from the Magi. To what end? Because he had been deluded by the Magi. Just as a wild beast having natural roughness, if it has been wounded by someone, doubles its natural cruelty with the anger of pain, and, as if in blind fury, no longer looks at the one wounding it, but whosoever happens to meet its eyes, whether man or another animal, tears him to pieces as if he were the author of its wound: so he too, deluded by the Magi, poured forth his anger upon the little ones. For he was saying, D thinking in his fury: "Certainly the Magi found that child whom they said would reign, and they either received gold from his parents, or were appeased by generous promises; therefore they have not returned to me." For a king regards whatever he has thought against his kingdom as entirely true. His mind is always suspicious, filled with zeal for the kingdom; while he fears all things, he suspects all things. He easily believes whatever he has suspected. Just as if a husband is jealous of his wife, or a wife of her husband, he believes every shameful rumor about the other: although the rumor itself may not be worthy or suitable to be believed, yet the zeal commends the faith of the rumor. Therefore perhaps he was saying such things to himself: "Who is that child who, before he is born on earth, appears in the sky? He has not yet shown himself, and already everyone is seeking him. And he does not yet have an earthly people, and already the celestial hosts of stars minister to him. Who is he who, before he fights with me, already defeats me? Before he defeats, he reigns? Before he reigns, he already dominates? What do you think that man will do in my kingdom if he grows up? I both scatter gifts to men and carry a sword: so that he who does not fear, may love; and he who does not love, may fear. He has neither people nor has he gathered riches: and how is he loved without gold, and feared without iron?" Thus he sent and killed all the little ones, that he might find one among all. But he did not even find one among all, and he granted eternal life to all because of one. He wished to deceive himself, who was seeking to hold God among men. What is your senseless anger doing, Herod? If you do not believe the words which the Magi spoke concerning the future king, why do you rage without cause against the children? But if you believe it is true what was said about the child and the star, again I say, why do you rage without cause against the children? Can you change the sentence of God, or destroy Him whom God defends? But what is strange if Herod, an iniquitous man, thought he could change the counsel of God? Finally, the most wise Solomon himself, when on account of his sin he had heard from the prophets that Jeroboam would be king, set out to pursue him, thinking he could destroy him whom God brings forth: for zeal knows not to be wise, and anger cannot have counsel. 18. "A voice was heard in Rama." Rama was the city of Saul, but Saul was of the tribe of Benjamin, and Benjamin was the son of Rachel, whose monument was near Bethlehem, where these evils were being done.
A Since, therefore, the infants were being slaughtered in Bethlehem, where Rachel’s monument was, Rachel is introduced as weeping. Although Rama was not near Bethlehem, it is nevertheless said, "A voice was heard in Rama," because Rama, in Hebrew, is interpreted as "on high." Therefore, it said, "A voice was heard on high," because from the death of the innocents it was sent up to heaven; that is why it was heard on high. As Solomon says: "The voice of the poor man pierces the clouds, and he does not depart until he is heard" (Eccli. 35. 21). And if the poor man suffers violence from the powerful, even if he does not dare to cry out, but weeps secretly, his silent clamor is heard on high; for it is not the loud cry that is quickly heard by God, but the just one. In saying "wailing," he shows the weeping of the infants, but in saying "lamentation," he signifies the mourning of the mothers. For the infants were weeping because they were being separated from their mothers; the mothers were lamenting because they were being bereft of their children, and it was as if their own vitals were being torn from them. And one could see greater pain in the mothers who remained than in the infants who were dying. For the infants were suffering one pain, because they were being separated from their mothers, and not because they were being led to death; for they did not yet know the fear of death. But the mothers had a double pain: one, because they saw their infants being killed; the other, because they were being bereft of their children. In the infants, their blessed death brought an end to their pain; but in the mothers of the infants, the memory was a constant renewal of pain. After these things, Herod received a fitting punishment. For he killed his own three sons, and did not see them killed by another, so that he might show not even paternal affection in his grief; but he killed them himself, so that he might both lose his sons and acquire the crime of their death. He tore out his own vitals in his sons, and did not feel their pain. Just as the infants did not feel their death because of their infancy, so he did not feel the pain of his own vitals because of his insanity. Then he himself was seized by multiple pains, just as history relates, which it would take long to narrate. For he was tormented by as many pains as he had limbs in his body. And because he could not die many times, though he had killed many infants, therefore the vengeance of the many who were dying was rendered back to him in many pains.
Also, when he saw himself near death, knowing that he was hateful to all the Jews, and that his death was going to bring joy to many, he gathered all the princes of the Jews and commanded that, when he was dead, they should all be killed, so that at his death all the cities would mourn, even if not out of love for him, then at least out of their own sorrow. And this was done by the counsel of God. For when the Magi announced the star of the future king, all the princes consented to Herod that he should seek the child and kill him. From where do we know this? First, because Scripture says, "Herod was troubled, and all the city with him." Second, the very words of the angel demonstrate this, saying: "20. Take the child and his mother, and return into the land of Judah; for those who sought the child’s life are dead." He did not say, "He is dead, who sought the child’s life," but, "Those are dead, who were seeking the child’s life."
B Joseph in Egypt, 20. saying: "Take the child and his mother." Do you see that Joseph was chosen not for a marriage with Mary, but for the ministry of her Son? While she was going into Egypt and returning, if she had not been betrothed to him, who would have fulfilled the ministry of such a necessity for her? For in the first instance, Mary was nursing the child, and Joseph was guarding. In truth, however, the child was nursing the mother, and Joseph was guarding. Therefore, he does not say, "Take the mother and her child," but, "Take the child and his mother," because this Son was not born for the sake of that mother, but that mother was prepared for the sake of that Son. Nor was it the child’s glory to have such a mother, but it was that mother’s beatitude to have such a Son. Just as she herself said: "Behold, from henceforth all generations shall call me blessed" (Luc. 1. 48). 20. "Go into the land of Israel." For as if a physician, he descended into Egypt so that he might visit it, as it was ailing from errors, not so that he should remain there. For in the first instance, as if fleeing Herod, he descended into Egypt; in truth, however, it was so that he might drive the demons of Egyptian error out of it, as Isaiah declares, saying: "Behold the Lord descends into Egypt, sitting upon a light cloud, and the idols of Egypt shall be shaken" (Isai. 19. 1). Do you see, therefore, that he descended into Egypt not to flee death, but to dissipate the death-bearing idols? For the Lord is never found to have descended, except at that time. It must be noted, however, that he fled into Egypt by night, but returned by day; because, in fleeing, he was fleeing the persecution of Herod; but in returning, as the persecutor was dead, he was returning. For the anguish of every persecution is night, but the day is a cooling.
22. "And warned in sleep, he retired into the parts of Galilee, 25. and came and dwelt in a city called Nazareth, that it might be fulfilled what was said by the prophets: That he shall be called a Nazarene." When he says, "By the prophets," not "By a prophet," he makes it clear that he did not bring forward a certain authority of one prophecy, but gathered the sense of the prophets. For indeed by all the prophets Jesus is called "Nazarene," which is "holy." Or perhaps they read other prophets also who said this, which are not canonical for us. For others did prophesy and write, such as Nathan and Esdras. And that it was prophesied, Philip confirms this very thing, saying to Nathanael: "We have found Jesus, the son of Joseph, of Nazareth, of whom Moses in the law and the prophets wrote" (Joan. 1. 45-46). Whence also Nathanael, knowing that it had been prophesied, answered confirming this very thing: "Can anything good come out of Nazareth?"
The Third Homily from the Third Chapter
1. "In those days John the Baptist came preaching in the desert of Judea. 2. And saying: Repent, for the kingdom of heaven is at hand. 3. For this is he of whom it is said by Isaiah the prophet, saying: The voice of one crying in the desert, prepare ye the way of the Lord, make straight his paths" (Isai. 40. 3). 4. "And John had his garment of camel's hair, and a leathern girdle about his loins. And his food was locusts and wild honey. 5. Then went out to him Jerusalem and all Judea, and all the country about Jordan, 6. and were baptized by him in the Jordan, confessing their sins. 7. And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who has shown you to flee from the wrath to come? 8. Bring forth therefore fruit worthy of penance."
The sun, approaching its rising, before it appears, sends out its rays and makes the east turn pale, so that the rising dawn may demonstrate the advent of the day. So the Lord, born in the world, before he appeared, having transmitted the radiance of his Spirit, illuminated John, so that he, preceding, might announce the advent of the Savior: lest perhaps, coming suddenly and declaring himself to be the Son of God, because of the very great and terrible indication of the thing itself, he might show himself the more incredible. For if John preached recognized by his person, and distinguished by his lineage (for he was the son of Zacharias the priest), and was marvelous in his manner of life, yet the infidel Jews did not agree to believe in Christ through him: how much more were they not going to believe if no announcement had preceded him beforehand? For however praiseworthy a person may be, in his own cause he cannot be a suitable witness. John comes as the faithful preparer for a great king. As the king, so is the king’s messenger: born out of grace, not out of nature. Just as an angel announced Christ’s conception beforehand, so also he announced that of this man. Just as that one’s name was heard before he was conceived, so was this one’s. Just as that one’s power was shown before he was born, so was this one’s virtue manifested before he was born. This was the difference between them: because when Christ was conceived, the faithful mother confessed the grace to God, saying: "Behold the handmaid of the Lord, be it done to me according to thy word" (Luc. 1. 58); but when John was conceived, the incredulous father fell silent: because, when John was born, the law henceforth was to be silent;
whereas when Christ was born later, grace was to speak. John was truly given to his parents as a gift of their piety, whom nature, desperate in their age, produced: because even the world, having stood barren for so many thousands of years, was to produce the fruit of righteousness at his birth: whom his parents did not sow out of the desire of the flesh, but earned through the unanimity and concord of discipline: for both were righteous before God. For it was not fitting that He who was born for this reason, that He might preach the Son of the Virgin, should be born of flesh and blood. For Judea was truly a desert, empty of righteousness, full of sins, which God had planted, the law had watered, all the prophets had cultivated. But it produced no fruit, except most bitter thorns, with which it crowned its own Lord, saying: Do penance. How does He manifest in the very beginning that He is the messenger of a gentle King? For He did not intend threats for sinners, but promised indulgence to sinners. For kings are accustomed, when a son is born to them, to grant an indulgence in their kingdom, but they send ahead most bitter exactors, who exact everything they find, so that the indulgence itself appears more cruel than the exaction itself, so that it may have nothing of an indulgence except the name, so that men weeping and naked may receive it. But God, wishing to grant the forgiveness of sins to the world even when His Son was born to Him, sent John ahead as a sort of exactor, demanding and saying: Bring forth fruits worthy of penance. O exaction, which did not make the poor exacted, but rather makes them rich! For when someone has rendered the debt of his own righteousness, he does not bestow anything upon God, but acquires the gain of salvation for himself. A But what does penance do? It cleanses the heart, illuminates the senses, sanctifies the souls, and prepares human hearts for the reception of Christ, just as for a great judge or king about to come on an expedition, preparers go ahead, washing away the dirty, repairing the broken, lest perhaps the delicate king, seeing something indecent, should be horrified: so also, as our Lord was about to come to the foreign places of this age, John went ahead, who might cast out the filth of sins from human hearts with the brooms of penance, and might set in order through the arrangement of spiritual precepts things that had been dissipated through the long indiscipline of the devil: more than that, he might adorn them with the water of baptism, so that the heavenly King, coming, might find a worthy passage through the hearts of the believers, for which reason it said: The voice of one crying in the desert, Prepare the way of the Lord, make his paths straight.
On how the voice and the word differ; why John is called Voice.
Voice is a confused sound, revealing no secret of the heart, but signifying only this, that he who cries out wishes to say something. The Word, however, is a rational speech, opening the mystery of the heart. Furthermore, the voice is common among animals and humans, but the word is of humans alone. Therefore John was called a voice, not a Word: because through John God did not reveal either His mercies, or His righteousnesses, or the plans prepared before the foundation of the world, but only this, that God was contemplating doing something great in men. But afterwards, through His Son, He opened the most full mystery of His will; therefore He is also called the Word. Prepare the way of the Lord. To do penance for sins, and to bring forth fruits worthy of penance, this is to prepare the way of the Lord, and to make his paths straight. In what manner he signifies that all the ways of the Lord are naturally planted in men, but afterwards were made desert and winding through our contumacy. For He would never commit the repairing of them to men if He did not know that they were in men, and had been subverted by the negligence of men. Behold, the grace of humility was in men: but while men provoke one another to indignation, they corrupt the grace of humility; when one humbles himself, the other refuses to accept it. Likewise if one were to humble himself against the other, they would excite one another to the grace of humility. B For just as every craft is preserved and increased by bodily practice: so also every grace is increased through exercise, and is diminished through sloth. Now if a lesser person humbles himself before a greater, or a poor person before a rich one, he has not accepted that as an honor of humility, but as a debt of power. But do you wish to know that the grace of humility was in us before? From where did we learn to be subject to those in power? Likewise, men had wisdom, but when they did not exercise their wisdom to help themselves by their wisdom, but to circumvent others, their wisdom was found to be malice. For from where could man have intellect, so as to commit fraud against another, had he not received the grace of intelligence from God? Thus, using the good of God badly, they made it to be the evil of the devil. According to these things, three things are handled in all good matters. After he shows that he himself is the Voice of one crying in the desert, saying, Prepare the way of the Lord, he wisely added immediately also what his life was, showing that all men rightly venerated him. For indeed he bore witness concerning Christ, but his life bore witness concerning himself. For the testimony of his words would by no means have been suitable, had not the institution of a wonderful life recommended him. For no one can be a suitable witness for another, unless he has first been his own. He himself, however, John, had garments of camel's hair: and a leather girdle about his loins: and he ate locusts and wild honey. He did not have a garment made of camel's wool, lest the very softness of the delicate garment should make his limbs effeminate, and the very deliciousness should soften the virtue of patience: but [he had one] of the rougher hairs of the camel, so that the very roughness might exercise his soul towards the virtue of patience: therefore he did not say, Of camel's wool: but, Of camel's hair. C For every garment pertains to three causes, either to the appearance of the sight or to vain glory, or to the delight of the body, or to the covering of nakedness. It is not fitting for the servants of God to have a garment for the appearance of the sight; similarly, it is not suitable for those serving God to have one for the delight of the body. But for what? Only for the covering of nakedness. Since, however, he had a garment not of camel's wool, but of camel's hair, the Lord Himself manifests it, saying concerning John: What went you out into the desert to see? A man clothed in soft garments? No: for they that are clothed in soft garments, are in the houses of kings (Matth. 11. 7). You see therefore that he had such a garment, that the very habit of his body spoke of the virtue of his soul. And a leather girdle about his loins. From the fact that he signifies something, as it were, for the newness in John, saying: And a leather girdle about his loins, he shows that it was the custom among the Jews to use woolen girdles. Therefore this man, as if wishing to do something harder, girded himself with a leather girdle. I think that John, in the manner of life of the Jewish people, living almost according to the righteousness of the nations, was indicating in his habit a more religious garment, not soft, nor delicate, but haircloth, heavy and rough, and wearing down the body rather than warming it. For beyond the other righteousnesses of the law, "Thou shalt not kill, thou shalt not commit adultery, thou shalt not perjure thyself, eye for eye, tooth for tooth, love thy friend, and hate thy enemy" (Infr. ch. 5. 46), are the righteousnesses of the tortuous nations. Whence the evangelist also says below: If you love them that love you, what reward shall you have? Do not even the nations do this? And a leather girdle about his loins. D The loins are the pleasures of all sins, because every sin is committed with pleasure. But a leather girdle is bodily continence. Therefore he had a leather girdle about his loins, because even those who seemed to contain themselves from the Jewish people from sinharnessed themselves with bodily continence, not spiritual; refraining from evil works on account of the Law, not from an evil will on account of God—for example, they did not commit murder, yet they were angry without cause. They did not commit adultery, yet they lusted in their heart. Perhaps they did not perjure themselves, yet they did swear. This is bodily continence, because it satisfies the Law and men, but not God. But continence of the evil will placates God, because man looks at the face, but God looks into the heart. They rendered evil for evil, and good for good: they loved their friends, and hated their enemies. This is bodily justice, not spiritual; pleasing to men, not to God. Do you see that all their continence was bodily, repressing only the sins of actions, not of the wills? A Likewise, locusts are indeed clean winged creatures, yet small, and not flying sufficiently high, which John, being set in the desert, ate. The same thing that John was teaching, he was eating. They were indeed winged creatures, but not great winged creatures, nor flying sufficiently high: because they lived according to the justice of the Law for fear of bodily punishment, not according to the spiritual and most high precepts of Christ. Finally, how were the Jews great birds, or those flying on high, to whom only repentance was enjoined by John? For he who abstains from an evil work, and does not in addition do good works, flies indeed, but does not fly on high. Therefore, John ate small winged creatures, and those not flying on high; but great winged creatures, and those flying on high, which were able to penetrate the highest heavens, he kept for Christ coming after him, like a great king. For He, coming afterward, ate great winged creatures, and those flying on high: that is, He taught the blessed twelve B apostles, and under the apostles the seventy disciples, and the other Christians, to whom He also commanded the highest precepts. It has been said to the ancients, *Thou shalt not kill*: but I say unto you, *Whosoever is angry with his brother without a cause, shall be in danger of the judgment*. It has been said to the ancients, *Thou shalt not commit adultery*: but I say unto you, *Neither look with an eye of lust*. It has been said to the ancients, *Not to perjure*: but I say unto you, *Swear not at all*. It has been said to the ancients, *An eye for an eye, a tooth for a tooth*: but I say unto you, *Not to return evil for evil*. It has been said to the ancients, *Thou shalt love thy friend, and hate thy enemy*: but I say unto you, *Love your enemies* (Matt. 5:21 sqq.). Do you see that those to whom John preached the repentance of sins were small winged creatures, and not flying on high; but those to whom Christ commanded spiritual things were great winged creatures, and penetrating the very heavens: so that they might be able to say, *But our conversation is in heaven* (Philip. 3:20). Therefore perhaps he was saying: *Fear not, you are of more value than many sparrows* (Luke 12:7; Ps. 8). Likewise, John ate wild honey: because as yet, before Christ, before the Holy Spirit, he was set under the Law, and used the sayings of the Law, which were insipid, and unsavory, and wild. For if the Son of God was made under the Law, how much more John, who was truly a Jew? But the Son of God was made under the Law, that He might redeem and lead out those who were under the Law (Gal. 4:4): but John was born under the Law, not that he might lead out those who were under the Law, but that they might be under the Law, that they might both live and teach according to the Law. Therefore he neither did nor taught anything outside the Law, but only preached repentance. But Christ both did and taught many things outside the Law. He worked on the Sabbath, He touched the leper, and many other things: because He did not use the insipid and wild precepts of the Law, but the savory and domestic ones, which He had received from the Father. Therefore John ate wild honey, but Christ domestic. As if John, fulfilling the whole form of the Law and the prophets, consummating the appearance of the nations by divine power in himself, was wearing a hairy and nomadic tunic, as if the Law and the prophets C had woven his garment incorruptible and incorporeal for his followers. But the girdle was a belt, showing preparation to those approaching and believing in his preachings. He ate locusts, and wild honey: showing those who were flying far off, that they would be near, just as the Apostle also says to the nations: *And you who sometimes were afar off, are made near by the blood of Christ* (Ephes. 2:13). And he ate wild honey, teaching of the sweetness of the future faith of the wild nations, which had proceeded to the removal of their healing. Then went out to him Jerusalem, and all Judea, that is, when the voice was made in the desert, *Prepare the way of the Lord, make straight his paths*. And the conversation of his life in the desert resounded more than the voice of his crying itself. And he made men fear more by his works than by words. And perhaps if he had not commended his own sermons by such a conversation, all Judea would never have gone out to him. From which words it appears, that the Lord, set in the world, had not only taught His people visibly by His words, but, working invisibly in the hearts of men, was drawing them to faith. For John was not counseling this, that they should prepare the way of the Lord upon D the earth, but in the senses and hearts of men. Therefore upon the first face he seemed to be walking in the body, but in reality, by walking through the hearts and senses of men, he was scrutinizing the consciences of individuals. All Judea was going out to him. For by comparison with that holiness, who could think himself righteous? His conversation was inimitable; he made the lives of all seem culpable, so that now no one might trust in his own works, but all might place their hope in the mercy of God. For just as if you see a white garment, you say, It is a sufficiently bright garment: but if you place it next to snow, it begins to seem dirty to you: even though it is not truly dirty, yet as much as compared to the likeness of snow it is found to be dirty: so, as much as compared to John, every man seemed unclean. And truly such ought to be a leader among the people, that all the people may always find something new, which they may imitate in him. For to whose likeness would the people extend and amend themselves, if they saw the leaders themselves to be dirtier than they? *And they were baptized by him, confessing their sins*. Confession of sins is testimony of a conscience that fears God. For he who fears the judgment of God does not blush to confess his sins: but he who blushes does not fear. For perfect fear dissolves all shame. For that turpitude of confession is looked upon where the punishment of future judgment is not believed. Do we not know that confession of sins has shame, and that to blush for this very thing is a heavy punishment? But for this reason God rather commands us to confess our sins, that we may suffer bashfulness for our punishment. For even this itself is a part of the judgment. O the mercy of God, whom we have so often provoked to anger! The shame alone is sufficient for Him as a punishment. *But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who has taught you to flee from the wrath to come? Bring forth fruits worthy of repentance.* Just as a skillful physician, if he sees the color of a sick man, understands the nature of his very disease: so also John, as soon as he saw the Pharisees coming to him, understood their wicked thoughts. For perhaps they thought among themselves, We go, and we confess our sins. How much does it cost to blush for one hour? He does not seek works of justice from us, he imposes no labor upon us. We are baptized, and we obtain the indulgence of our sins. Thus they were thinking, just as even now all who do not have the intention of doing justice, and come to baptism, thinking that the water of baptism alone can justify them, even if a good will has not preceded it. O stupid man, suppose John to be a physician, but his word to be like a medicinal iron, by which the consciences filled with sins are cut away—consider confession to be the digestion of impurity.
C When digestion of the impurity has taken place, are you already immediately made whole? Do you not still have a wound? Is not the application of medicine necessary for you? Thus, great diligence is necessary for a man after confession and baptism, so that the wound of his sins and the opening of his confession may be healed.
*Generation of vipers.* The nature of vipers is such that, when one has bitten a man, it immediately runs to the water; but if it does not find water, it dies. Therefore, he called even these *generation of vipers*, because, committing mortal sins, they ran to baptism so that, like vipers, they might escape the danger of death through the water. Again, it is the nature of vipers to burst the bellies of their mothers, and thus be born. Since, therefore, the Jews, by constantly persecuting the prophets, corrupted their mother, the synagogue, just as she herself lamenting says in the Canticles: *My sons have fought against me* (Cant. 1. 5), they are called a generation of vipers. Again, vipers are beautiful on the outside, and as if painted, but on the inside they are full of poison. Therefore, he calls the hypocrites and Pharisees a generation of vipers, because the hypocrites showed a beauty of holiness on their face, and carried the poison of malice in their heart.
*Who showed you?* Did not the prophet Isaiah show you, saying: *Wash yourselves, be clean* (Isai. 1. 16)? Far from it. For he says as follows: *Wash yourselves, be clean* (Ibidem), but also: *Take away the evil from your souls, learn to do good.* If Isaiah had taught you, you would never have placed your hope in water alone, but also in good works. Did the prophet David show you, saying: *You shall sprinkle me, O Lord, with hyssop, and I shall be cleansed; you shall wash me, and I shall be made whiter than snow* (Psal. 50. 9)? Far from it. For he says later: *A sacrifice to God is an afflicted spirit; a contrite and humbled heart God does not despise* (Ibid. v. 19). If, therefore, you were disciples of David, you would come to baptism with an afflicted spirit and with the groaning of your heart.
9. *Do not say, We have Abraham for our father.* For what does a clear genealogy profit the one whom his own morals defile? Or what does a vile genealogy harm the one whom his morals adorn? He shows himself to be void of all good acts who glories in his fathers. What did it profit Ham that he was the son of Noah? Was he not separated from the midst of his sons? He who had been born a brother according to the flesh became a servant according to the soul. Nor could his holy family defend his impious morals. Or what did it harm Abraham that he had for a father Terah, a worshiper of clay gods? Was he not separated from his kindred and placed at the head of the faithful, so that he was no longer called a son of sinners, but the father of saints? Nor could his father’s errors sully his glory. For gold is indeed born from the earth, but it is not earth, and gold is chosen while earth is despised. And tin comes forth from silver, but it is not silver. And so, the silver, once collected, is kept, but the tin is cast out. It is better to become famous from a contemptible stock than to be born contemptible from a famous stock. For he who is born famous from a famous stock, the glory of his fame is not his alone, but is seen as common with the stock. But he who comes forth famous from a contemptible stock, the entire glory of his fame is his alone. Again, he who is born contemptible from a contemptible stock, the baseness of that contemptibility is not his alone, but also that of his stock. But he who is born contemptible from a famous stock, the entire baseness of it is his alone. Therefore, it is better that your parents glory in you, who have such a son, than that you glory in your parents. So also, do not glory, saying: *We have Abraham for our father*, but rather blush that you are his children and are not heirs of his holiness. For he convicts himself by his own testimony, D because he who is not like his father is born of adultery.
Let us turn the discourse spoken to the Jews toward the Christians: for just as the Jews thought they were to be saved on this account alone, because they were sons of Abraham, so also many foolish Christians think through this alone that they are to be saved, because they are Christians; to whom John conveniently says: A *Do not say, that we are Christians, but produce fruits worthy of repentance. God is able from these stones to raise up children to Abraham.* A stone is indeed hard for the work, but when the work has been fashioned from it, it knows not how to fail. So also the Gentiles indeed believed with difficulty, yet, having believed, they remain in the faith forever.
10. *Already the axe is laid to the root of the tree.* The axe is the very sharp wrath of consummation, which is about to cut down the whole world. And if it is laid, why does it not strike? Or if it was not meant to strike in the meantime, why is it laid? Because trees are rational, and it is in their power to do good or not to do so: that, seeing the axe laid to their roots, they might fear their cutting and produce fruit. For although the wicked man is not corrected even by fear, yet the good man will perish unless he fears. Therefore, the declaration of wrath, even if it does nothing among the wicked, yet separates the good from the wicked. See, however, that the axe is said to be laid not to the branches, so that when they are cut they might grow again, but to the roots, so that they might be irreparably plucked up. Why? Because, as long as this wicked world, and *all placed in the malignant one* (1. Joan. 5. 19), was not near the end, sinners were being castigated, not exterminated, for two reasons. First, because it was fitting that men be in the world, even though they were wicked, because the world itself is wicked. Secondly, because while the world remained there was an expectation, in case some might be born just from the generations of the unjust. But now, with this way already coming to an end, and that holy one approaching, sinners are no longer castigated, but overturned, for two reasons. First, because there can no longer be an expectation of whether some just persons might ever be born from the generations of the unjust. Secondly, because it is not fitting that in that holy world there should be men who are not holy, as it is written: *For the holy shall inhabit the earth, but the wicked shall be driven out from it* (Psal. 36. 41). And again, Isaiah prays: *Let the wicked be taken away, that he may not see the glory of the Lord God* (Isai. 26. 10).
11. *I indeed baptize you in water unto repentance: but he who comes after me is mightier than I, whose shoe I am not worthy to loosen. He will baptize you in the Holy Spirit and fire* (1. Joan. 26). Because John was sent to baptize, yet not on account of the necessity of giving baptism, but that through the occasion he might preach the presence of the Son of God in the body to those coming to baptism, as he himself testifies elsewhere, saying: *But that he might be manifested in Israel, therefore I came baptizing in water* (Joan. 1. 31): therefore, he preached both that he was about to appear immediately to those coming to baptism, and he announces the eminence of his power. And by the feet of Christ we can understand Christians, in whom he walks, especially the apostles and the rest of the preachers, through whom he runs: among whom was also John the Baptist. By the sandals, however, with which he covers his feet, we can understand the strengths with which he covers all preachers. Do you wish to know how strong his sandals are? Hear him himself saying to Jeremiah: *Behold, I have set you this day as a firm city, and as a brazen wall* (Jer. 1. 18). All preachers, therefore, wear these sandals of Christ, and John himself wore them; but he declared himself not worthy to carry them, that he might show his greater grace through the merits of Christ. John is bodily, and water is a body: therefore, body baptizes body with body. But Christ is spirit, and the Holy Spirit is spirit, and the soul also is spirit: therefore, spirit baptizes spirit with spirit. And because he who baptizes in fire, that is, in temptations, is a judge, since John is bodily, he cannot give a spiritual baptism, because every benefactor is greater than his benefit. No one can give a worthier benefit than he himself is: nor does he make another than what he himself is. Since a man cannot baptize in fire, because man cannot...
be a judge. For he has the license to tempt who has the power to reward. Therefore, Christ’s baptism does not dissolve John’s baptism, but includes it in itself. For he who is baptized in the name of Christ has both baptisms, that of water and that of the spirit: because Christ was the spirit, and took on a body, so that he might give both a spiritual and a corporeal baptism. John’s baptism, however, did not include in itself the baptism of Christ: because that which is greater includes that which is lesser in itself; but that which is lesser cannot include that which is greater in itself. Therefore, when the Apostle found certain Ephesians who had been baptized with the baptism of John, he baptized them again in the name of Christ, because they had not been baptized in the spirit (Act. 19. 3-5). A [If, therefore, it was permitted to the Apostle to give the baptism of Christ again over John’s baptism—which, though it was not full, was nevertheless right—how do you say that you ought not to baptize better over my baptism, which has nothing in it except the name of baptism? Furthermore, as we baptize, we baptize according to the death of him who was crucified. If, then, it is not God who was crucified in the flesh according to you, but a pure man, you are already baptizing according to the death of a pure man. But a pure man cannot give a spiritual baptism, as we said above; and therefore your baptism, even if it were not right, was nevertheless a baptism; that is, it was similar to the baptism of John, that is, in water, not in spirit. Therefore Paul, following the example of Christ, baptized those who had been baptized with the baptism of John: since Christ also baptized again those who had been baptized by John: just as the speech demonstrates, saying: *I indeed baptize you in water, but he will baptize you in the spirit.* And it did not seem to be baptizing again, but once: for in that the baptism of Christ had more than that of John, in that it seemed to be a new baptism; and not a repeated one.] [If, therefore, Christ baptized after the baptism of John—which, though it was not perfect, was nevertheless legitimate—in order to give something more to men, how is it not permitted to give a holy baptism after an impious one?] Let us see now also the utility of each baptism. And although the baptism of the word is not set down in this place: yet because it is, and the Lord said concerning it, *And you are clean because of the word which I have spoken to you* (John 15. 3), and the Apostle says, *Cleansing it by the laver of water in the word* (Eph. 5. 26): we say also concerning that, that the word cleanses from the filth of ignorance, pouring in the light of knowledge: but it does not wash away sins, it does not assist the soul, nor does it prune away evil desires from it, nor does it restrain the flesh from evil pleasure. The word of faith does this, which the law did before: it was indeed showing justice, but it was not assisting the soul: because every word is a lamp, and not a virtue. Again, water profits, because it indeed washes away sins which have already proceeded into action, and this, if there has been repentance: but it does not sanctify the soul, nor does it prune away the base thoughts or desires of the heart, nor does it repel them, nor indeed does it repress carnal desires. He, therefore, who has not been baptized in such a way that he merits receiving the Holy Spirit, is indeed baptized in body, and his sins are forgiven, but he is a catechumen in mind. For thus it is written here: *For he who does not have the Spirit of Christ, does not belong to him* (Rom. 8. 9): for which reason his flesh will afterward germinate worse sins for him, because he does not have the Holy Spirit in himself conserving him, but the house of his body is empty. Therefore that spirit, finding the house empty, and cleansed by the doctrines of faith, as if by a broom, enters and dwells in it sevenfold, since the words of faith, which are called the broom, cleanse from ignorance, not from sins or desires. The baptism of the spirit, however, profits, because the spirit, entering, B encompasses the soul and encircles it as if with an unassailable wall: and it does not permit carnal desires and thoughts to prevail against it. It does not indeed cause the flesh not to desire: but it holds the soul, so that it does not consent to it, nor is it conquered by it. Therefore he who has the Holy Spirit desires indeed according to the flesh, but according to the soul he is assisted by the spirit, so that his desires do not come to perfection. But the baptism of temptation and tribulation is compared here to fire: for it consumes the flesh and tempers it, so that it does not desire quickly, but so that it does not even germinate desires. For the soul is spirit, and fears spiritual punishments, but does not fear carnal ones. Whence the saints also contemn the punishments of this age and fear the future judgment, where spirits are tormented. The flesh, however, does not fear spiritual punishments, but fears carnal ones. Therefore the wicked do not cease to sin, unless carnal and earthly judgments restrain them. Therefore, then, the Lord, knowing that the flesh fears only carnal punishments, but does not fear spiritual ones, sends carnal desires, temptations, and tribulations upon his servants, so that the flesh, being burned, may fear discipline, and fearing its own straits, may not desire evil. Because the flesh is importunate, and desiring, if it is secure, even if it does not conquer the servants of God, yet it dirties their holiness, and troubles them, and does not permit them to rest.
Justice flourishes in temptations; various are the species of temptations. Whence justice flourishes in temptations, but in prosperity it is withered. Just as if you were to put a fire upon the earth, it consumes the very roots of the plants, so that herbage may not easily grow in that place again: so also the fire of temptation, placed upon the flesh, consumes the roots of desires in it, so that it may not easily desire. You see, therefore, that water washes away past sins: the spirit, however, repels desires, and does not permit them to prevail: but fire consumes the very roots of desires. And water takes away what is past, the spirit prevents what is present, fire fortifies against what is future. But what it is to baptize in fire, the following speech also demonstrates, saying: 12. *Having his winnowing fan in his hand.* The winnowing fan is the judgment, through which the Lord tempts individual men, and judges the hearts of all. Therefore, not as soon as one has been baptized in water or spirit is he at once baptized unto perfection, unless the Lord has invisibly baptized him in the fire of temptation: because if someone has not been tempted, he cannot be proved. But the species of temptations are many. For men are tempted either in infirmities, or in the loss of their goods, or in the deaths of their loved ones, as were Job and Tobias. Others in perverse thoughts, or in diffidences, as the prophet says: *Prove me, O Lord, and tempt me: burn my reins and my heart: because your mercy is before my eyes, and I have pleased myself in your truth* (Ps. 25. 2-5). Solomon says of Christ: *For with temptation he walks with him, and in the beginning he chooses fear and terror, and will bring upon him the discipline of his doctrine, and will torment him in the tribulation of his learning, until he tempts him in his tribulations, and trusts him with his soul* (Eccli. 4. 18-19). Others in persecutions, saying in the person of the martyrs: *For you have proved us, O God, you have examined us with fire, as silver is examined by fire, etc.* (Ps. 65. 10). Whence Solomon, knowing that it behooves the servants of God to be tempted, admonishes, saying: *Son, approaching to the service of God, stand in justice and fear, and prepare your soul for temptation* (Eccli. 2. 1). And that we may say briefly, every adversity which disturbs us in this world without our own occasion, is the baptism of fire, which, if you endure it magnanimously, without murmuring against God, that carnal affliction is imputed to you for the sin which you have committed. If, however, you have not sinned, which is difficult, and that fire of temptation does not find the filth of sins about your soul which it may consume, it makes your very soul more splendid: and the more grievous the temptation has been, so much the more C D
A it causes the soul to shine. And truly, in water we are baptized once, but in fire we are, as it were, for as long as we live. For just as our life in this world is never clean from sin (for whether by seeing, or hearing, or speaking, or thinking that which is not expedient, the mind is always soiled), so the fire of tribulation can never depart from us. And it is a thing truly desirable to the wise, since it is written: *Blessed is the man whom the Lord shall reprove upon the earth* (Ps. 93. 12). Although, according to the outcome of the matter, the sense of fire and the winnowing fan is one and the same; yet, following the properties of the words, I think that the difference between fire and the winnowing fan is this: that every tribulation which happens to Christians according to the flesh is a baptism of fire, but the persecution of the Gentiles or of heretics is the winnowing of the celestial fan. *And He will thoroughly purge His floor*, etc. The floor is the Church, however, the garner is the heavenly kingdom, but the field is this world. As, therefore, the householder, sending reapers, mows the weeds from the field and gathers them into the floor, that he may there thresh and B winnow and discern the wheat from the chaff: so too the Lord, sending the apostles and the rest of the teachers as reapers, cuts off all the nations from the world and gathers them into the floor of the Church. Here, therefore, we are to be threshed, here we are to be winnowed. For just as a grain of wheat, enclosed in the chaff, does not go out unless it has been threshed: so also man, involved as if in chaff by worldly impediments and carnal things, goes out with difficulty unless he has been vexed by some tribulation. For as a full grain, as soon as it has been lightly struck, leaps out from its chaff—but if it is thin, it goes out more slowly; but if it is empty, it never goes out, but is crushed there in its chaff, and so is cast out together with the chaff—so all men are indeed delighted by carnal things, like grains in chaff. But he who is faithful, and has the marrow of a good heart, as soon as he has been lightly troubled, neglecting the things that are carnal, runs to God. But if he is somewhat more unfaithful, with great tribulation he hardly draws back and goes to God. But he who is unfaithful and empty, however much he may be crushed, just as C an empty grain does not go forth from the chaff, so neither does he ever go forth from carnal things and from worldly impediments, nor does he pass to God, but is crushed there, established in evils, so that he may be cast out with the unfaithful as if with the chaff. And as the wheat is first threshed, and when it has been threshed, it lies in one place confused with the chaff; but afterwards it is winnowed, so that those things which had already been disjoined by their bodies might be separated also by their places: so also a people in the Church is either crushed by the motions of carnal passions that are always urging the soul, or by bodily chastisements, as if by certain scourges, or by the trampling of the iniquitous and the proud, as if by the hoofs of irrational beasts: so that the faithful may be disjoined from the unfaithful through different species of contritions. But when they have been disjoined from one another by their deeds, they are still held intermingled in one Church. Therefore a persecution will arise as a wind, so that, tossed by the winnowing fan of Christ, those who had already been disjoined by their deeds may be separated also by their places: so that, just as the clean wheat is stored in the D granaries, so the holy ones, having been proven, may be stored in the heavenly kingdoms. Do you see, therefore, that temptation does not destroy, but manifests those who did not appear in peace? But perhaps you say, "Would it not have been better for God from the beginning to have called all elected men to Christianity, so that the Church would not always be winnowed, but rather consist in peace?" Hear. Can you, when your harvest is in the field, separate the wheat from the chaff? Even if you should attempt it, you neither separate the chaff from the wheat, nor do you in like manner lose the wheat with the chaff. So it could not happen that God, from the Jews or the Gentiles, could discern and call those already elected without temptation; because he who does not know Christ nor His truth, if he errs or sins, it does not appear whether he sins because of his own evil design or because of ignorance. But he who has known Christ and His justice, and has erred or sinned, then it is manifest that he does not err or sin for this reason, that he does not know who God is or what His will is; but because he does not love the will of God. How can these things be done without temptation? For behold, if a prize is not proposed in the stadium, you cannot blame an athlete who is unwilling to struggle as if he were infirm. For it is uncertain whether he is unwilling to struggle because he is infirm, or because he does not see the prize proposed. But if he has seen the prize and has been unwilling to struggle, then it is manifest that he is unwilling to struggle because of his own sloth. So too a Gentile, who does not know the rewards of the resurrection, nor believes that there will be a future judgment, cannot be known whether he does not do justice because he does not love justice, or because he hopes for no reward from it. But if he has become a Christian, and has known that there is to be a future judgment, then, while sinning, it is manifest that he sins because he does not love that which is good. To this, perhaps, you say: "You speak these things according to man; but God, who is the knower of hearts and of future things, was able to know who and what sort each one was about to be." But hear. In the judgment of Christ, the Just One, it is not only sought that Christ should know that He judges a man justly, but also that the man himself should know that he is judged justly by Christ, proved by the testimony of his own thoughts and works: as it is written: *With their thoughts one with another accusing or else defending, in the day when God shall judge the secrets of men* (Rom. 2. 15, 16). Item: *Behold the man and his works.* Item: *I will reprove thee, and set thy sins against thy face* (Ps. 49. 21). If, therefore, a man not knowing Christ nor His justice, were condemned by God according to the knowledge of God, how would he know that he was judged justly? For while God, the knower of the heart, knows that He justly condemns him, the sinner himself does not understand that he is condemned justly, and can say: "Since I also, if I had known Christ and His commandments, would have kept His faith, and would not have turned away from His commandments." Therefore, He led all to the knowledge of truth, so that sinners might be manifest because they sinned not by ignorance of justice, but by evil design: and not knowing Christ, they turned away from Christ, but rather loving the parts of the devil. If, therefore, when they were being called from the Jews and the Gentiles, the elect could not be called, by how much more now can they not become elected Christians, when all are generated from Christian parents? And not only for this reason do they become Christians, because they believe in Christ or love Him: but because they are procreated from Christian parents: and their calling comes to pass not according to faith, but according to lineage. It is necessary, therefore, that all, both good and bad, become Christians, and that all receive the knowledge of the truth, so that afterwards, with temptations having been sent, a few may be chosen from the many, so that what was said may be fulfilled: *Many are called, but few are chosen* (Matth. 20. 16). Are you perchance to be reproved for why you separate the chaff from the wheat and thus store it? For there is no reason that you should store the chaff with the wheat, because they are not even necessary to you for use. And how do we blame God, who separates the unfaithful from the faithful, who do not profit for His glory? And those, indeed, have chaff by nature, so that they are chaff, and they cannot be wheat: but the unfaithful do not have [being unfaithful] by nature, but become chaff by their own will, expelling the marrow of justice from themselves. If, therefore, those kinds of chaff, which cannot be wheat, are burned in the fire: by how much more are the unfaithful more worthily burned, who could have been wheat, had they not cast away the marrow of justice from themselves? And see that He did not say, *He shall cleanse His floor*, but, *He shall thoroughly cleanse.* For this reason, indeed, until the consummation, it is always necessary.
that the Church be tempted in various ways, until she is thoroughly cleansed. And therefore the Church of Christ is never left without temptation. And first, indeed, the Jews winnowed her, then the Gentiles, now the heretics: afterward the Antichrist shall thoroughly winnow her. For just as when there is but a meager breeze, the whole mass of wheat is not cleansed, but the lighter chaff is cast about by the slight breeze, while the heavier grains remain: similarly, the empty grains remain. It is necessary, therefore, that a greater wind be awaited, that both the heavier chaff and the empty grains may be cast away: so too when the temptation is small, those who are very unfaithful are cast out of the Church. Therefore a greater temptation is necessary, that all the unfaithful may be more fully expelled, that the Church may be purified. And now, indeed, while a small blast of temptation blows, the worst men withdraw: but if a greater one shall arise, as it will be under the Antichrist, a storm, even those who seem stable are about to depart. A
Homily Four on Chapter Three
15. *Then Jesus cometh from Galilee to the Jordan unto John.* When? When John was preaching, saying: *Repent, for the kingdom of heaven is at hand* (Matt. 3. 2). Then Jesus came, that He might receive testimony from John—*Behold the Lamb of God, who taketh away the sins of the world* (John 1. 29)—and that He might confirm his preaching, so that men, seeing Christ, since He was without sin, being baptized as if He were a sinner, might say among themselves: "If He, of whose innocence the Baptist himself gave testimony, thought baptism necessary for Himself: how do we, who are covered with sins, despise penance?" Likewise John had testified, saying: *I baptize you with water, but after me shall come one mightier than I, He shall baptize you in the Holy Spirit and with fire.* Therefore He came then, that he might also show this testimony of his to be true, so that in His baptism the heavens might be opened, the Spirit might descend, the Father might call out from heaven, and through this it might be made manifest that He who was baptized by John was truly more worthy than John. For just as when the morning star has appeared, the light does not await the setting of the morning star in order to advance, but while it is still rising it comes forth and obscures its brightness with its own light: so too, with John preaching before Christ, Christ did not wait for John to complete his course, and for him to come to the middle, but He appeared while he was still teaching, so that by comparison of his doctrine or work, he might cause John's preaching not to seem justice. Whence, after Jesus began to preach, with everyone running to Him, the doctrine of John was disparaged. Whence his disciples, seeing this, said to Him: *Rabbi, behold he to whom you bore testimony, behold he baptizeth, and all come to him* (John 3. 26). B Then He came to baptism, not that He himself might receive remission of sins through baptism, but that He might leave the waters sanctified for those afterward to be baptized. Furthermore, that as He who assumed human nature, He might be found to have fulfilled the whole mystery of human nature. For although He himself was not a sinner, yet He had assumed a sinful nature; therefore, even if He did not need baptism, nevertheless carnal nature had the need. 14. *John however prevented him, saying: I ought to be baptized by thee, and dost thou come to me?* Where I desire to ascend, you descend from thence. Therefore, that you should baptize me is a suitable reason, that I may be made just and worthy of heaven. And yet, that I should baptize you, what is the reason? That you may be made just? But you are the root of justice. That you may ascend into heaven? But you are by nature in heaven, even if by your will you descended from heaven. You are Spirit, I am flesh. Can flesh sanctify the Spirit? But the Spirit rather sanctifies the flesh. For whose is the power of creating, his is also the power of sanctifying. Who seeks riches from a poor man? But rather the poor man seeks riches from the rich. Every good thing descends from heaven to earth, and does not ascend from earth to heaven (James 1. 17). C
That ancient Lucifer, who rose with the morning, thought within himself, saying: *I will ascend above the heaven, etc.* (Isai. 14. 13). If, therefore, he, being constituted an angel, was cast down from angelic glory to the ignominy of darkness for only the thought of pride: what do I deserve to suffer, if, constituted a carnal and corruptible man, I shall have fulfilled a work of such pride, and deemed myself worthy to baptize the Lord of all creation? 15. *And Jesus saith to him: Suffer it now, for so it becometh us to fulfill all justice.* He does not deny the eminence of His power, but shows the mystery of the dispensation, saying, *Suffer it now.* That is, "I know that this is just, that you should be baptized by me: but *Suffer it now*, that I may fulfill the justice of baptism not by words, but by deeds. I shall undergo it first, and afterward I shall preach." Therefore that which He says, *So it becometh us to fulfill all justice*, does not signify this, as if He were baptized: but *So*, that is, just as He fulfilled the justice of baptism first by deeds, and afterward preached; so He fulfilled all justice not first by words than by deeds. Whence also Luke testifies concerning Him, saying: *The former treatise indeed I made, O Theophilus, of all that Jesus began both to do and to teach* (Acts 1. 1). Or thus, *So it becometh us to fulfill all justice*: that is, as we have also fulfilled the justice of baptism. How did Christ fulfill the justice of baptism? Without doubt according to the dispensation of human nature: for it is the duty of men to have [the work of] baptism, who according to carnal nature are all sinners. As therefore He fulfilled the justice of baptism, so He also fulfilled the justice of being born and growing up, eating and drinking, sleeping and being weary: so also of undergoing temptation, so also of fear, and flight, and sadness: so also He fulfilled the justice of passion, and death, and resurrection: that is, according to the dispensation which He assumed for human nature, all these justices He fulfilled. Therefore so also He was born, not as a pure man, but as God and man. As a man, so He grew, so He hungered, so He was tempted, so He was weary: not a pure man, but God in man. As a man, so He was bound, so He was scourged, so He was crucified and died: not as a man, but through the dispensation, God as if a man. If, however, a pure man fulfilled all these things, then he did not fulfill all things according to the human dispensation, but according to nature. What, however, is of dispensation, or against nature, if He bears those things which are of passion, just as a passible man suffers? D When, however, He answered John who said, *I ought to be baptized by thee*, *Suffer it for the present*: He shows that afterward Christ baptized John, although this is manifestly written in the more secret books. And John, indeed, baptized Him in water, but He baptized John in the Spirit. 46. *And Jesus being baptized forthwith came out of the water.* I do not find for what cause it is set down, because He *forthwith came out of the water.* For what would it matter if He had come out later? Therefore, He could have said: *And Jesus being baptized came out of the water.* But I think that the act of Christ pertains to the mystery of all who were to be baptized afterward: therefore He said, *forthwith*, and did not say, *He went out*, but *He ascended*: because all who are worthily baptized in Christ, formed and consummated according to all members of justice, forthwith ascend from the water: that is, they progress toward virtues, and are lifted up to the heavenly dignity. For those who had entered into the water carnal and the sons of the sinner Adam, forthwith ascend from the water having been made spiritual sons of God. And do not say to me, because many remain such after baptism as they were before baptism, even those who are not baptized in penance, nor do they repent with their whole heart that they were those that they were, but are baptized having retained the purpose of sinning, therefore they do not progress forthwith from the water. If, therefore, some through their own fault do not progress having been baptized, what is that to baptism? For the Scripture speaks of the power of baptism. What can baptism bestow on those who have been unworthily baptized? Or at least He *forthwith ascended from the water*, hastening to the temptation against the devil, to
deliver the human race. His compassion urged Him on. For just as a general sent to war against a tyrant hastens to set out as soon as he receives the signal for the expedition and departure, knowing that his tardiness is the ruin of the province (for the tyrant, knowing that a prince has been appointed against him, acts the more cruelly, even if he had intended to act more leniently), so too Christ, from the moment He received the sign of baptism, hastened to receive the Holy Spirit as if it were a celestial weapon, and to set out, knowing that His tardiness was the ruin of the world. For the devil, hearing that the Son of God had descended into this world, hastened with greater vehemence against Him to close the hearts of all men in sin and infidelity, thinking that he could ruin as many as Christ could not save. *And the heavens were opened to Him.* The very substance of the heavens was not rent for Him, but through baptism the eyes of His senses were opened, so that they might see what is above the heavens. For if the very substance had been rent, He would not have said, *To Him they were opened*, nor would they have been opened to Him alone;—because that which is opened corporally is opened to everyone, but that which is opened spiritually is opened only to those who are illuminated in the Holy Spirit: just as Stephen, filled with the Holy Spirit, said: *I see the heavens opened and the Son of Man standing at the right hand of the power of God* (Acts 7:55). But someone says: What then? Were the heavens closed before the eyes of the Son of God, who, even when He was established on earth, was in heaven? If you have understood well what He said above, *Thus it is fitting for us to fulfill all righteousness*, you will not doubt that the heavens were opened to Him according to the mystery. For just as He was baptized according to the human dispensation, but did not require baptism according to His divine nature: so too, according to the human dispensation, the heavens were opened to Him, whereas according to His own nature He was in the heavens. Therefore, they were not opened to God as if He were outside the flesh, nor to a mere man as if he were outside God: but to God as man, so that by His example we might understand that for all righteous men who have merited to receive the Holy Spirit through baptism, the heavens are likewise opened, and they see what is in heaven, not by seeing with carnal eyes, but by believing with the spiritual eyes of faith. For he who does not believe in the glorious and terrible things promised by God and laid up in the heavens, for him the heavens have been closed before the eyes of his heart; but he who firmly believes, and strives toward what he sees, for him the heavens are opened, and though he be in the body on earth, in his mind he is in heaven. But if it must be believed that the heavens were truly opened to Him, because perhaps there were certain invisible obstacles before, by which the souls of the departed were prevented from entering the heavens—which men can neither see when they are closed nor when they are opened—nevertheless, whether in this way or another the heavens are understood to be opened, it is to be understood in this way: *The heavens were opened to Him*, that is, because of Him, by His grace. Moreover, the heavens were opened not only to Him, but to all because of Him. Although in every generation there were righteous men to whom they might be opened, yet they were closed again to the rest of the sinners; and no one could be so righteous that he was worthy to open the gates of the heavens for the entry of all men. But after Christ was born and baptized, and sanctified, the heavens were opened by the grace of His merit alone. For instance, if a man seeks some benefit of dignity from an Emperor and does not himself have the confidence to ask, nor the friendship to obtain it, he goes to the Emperor's brother or to a most dear friend, so that he may intercede for him; so the Emperor says to him, "Behold, I do not give this benefit to him, but to you," that is, I give it to him because of you (for it is not given to him to whom it is given, but to him for whose sake it is given); so too here it says: *To Him the heavens were opened*, that is, because of Him they were opened to us. But do you wish to know clearly that before Christ, if the heavens were opened, they were closed again? For though the righteous perhaps ascended into heaven, sinners did not at all. But I said "perhaps," lest it be pleasing to some that even before the coming of Christ the souls of the righteous could ascend into heaven. Otherwise, I believe that no soul ascended into heaven before Christ from the time that Adam sinned and the heavens were closed to him; but all were detained in hell—because of which He even descended to the lower regions, as He Himself testifies in Wisdom, saying: *I will descend into the lower parts of the earth, and I will visit all that sleep, and I will enlighten all that hope in God* (Eccli. 24:45). *The heavens were opened.* If they were opened, they are never to be closed. Behold, when Christ was baptized, they were opened to Him alone; but after He conquered the tyrant through the cross, and rising again was carried by the angels into heaven, the angels, the porters, seeing that the heavens were never again to be closed, but that all the righteous and sinners alike were to ascend into heaven and stand before the judgment seat of Christ, because the gates of heaven were not necessary—since the heaven was never to be closed again—they therefore do not say, *Open the gates, and the King of glory will enter*—for they were already opened—but, *Lift up your gates, O princes* (Ps. 23:7). Or thus: The heavens are the divine Scriptures of the prophets and apostles, in which God dwells, of which it is written: *For I will see Thy heavens, the works of Thy fingers, the moon and the stars, which Thou hast founded* (Ps. 8:4). Therefore, when one is baptized and merits to receive the Holy Spirit, all the Scriptures are opened to him, so that he may understand the mysteries of truth that have been placed there. But because they are not opened to all, it is because some, having a false baptism, cannot receive the Spirit of truth. And for some, it is not baptism that hinders them from receiving the Spirit of truth and having the Scriptures opened to them, but an evil purpose, even if they have been well baptized. For just as God is hidden in heaven, so He is hidden in the Scriptures. And just as all men indeed see this bodily heaven, yet do not behold God dwelling in it; so too all men indeed read the divine Scriptures, yet not all understand the God of truth placed in the Scriptures, unless he has been baptized in such a way as to receive the Holy Spirit. Whence also to the apostles, before they were baptized in the Holy Spirit, the Scriptures of the prophets interpreting Christ were closed, just as it is written: *O foolish of heart to believe in all that the prophets have spoken* (Luc. 24:25)! But after He opened their mind, by breathing the Holy Spirit upon them, then all the Scriptures were laid open before the eyes of their heart, so that they might understand what had been written concerning Christ. And therefore perhaps it is said here, *The heavens were opened to Him* (Marc. 1:10). But in Mark he saw the heavens *being rent*, because according to this evangelist, the Scriptures are manifest, not rent; for daily, for the confirmation of faith, examples are taken from them. But according to Mark, they were also "rent" and rendered useless, because after Christ we no longer use the law and the prophets, but the Gospel of Christ, as a higher and nobler heaven. And He saw the Spirit descending *as a dove*, and coming upon Him. In this mystery in which Christ was born, in this mystery He also received the Holy Spirit. For the Son of God receiving baptism, and the Spirit descending, one stood in human form, another descended in the appearance of a dove, and the third was neither in human form nor did He descend in the appearance of a dove, but was heard only in the voice descending from above. *As a dove.* The Holy Spirit took the appearance of a dove because, of all animals, this is the nurturer of charity. For all species of righteousness that the servants of God possess in truth, the servants of the devil can also have in simulation. For the devil also has the meek and the humble; he has the chaste and the almsgivers and the fasting; and every species of good which God created for the salvation of men, the devil himself has introduced for seduction, so that there might be confusion between the true good and the simulated good: so that simple men, who cannot cautiously understand the difference between the true good and the simulated good, while they seek the good men of God, may run into the seducers of the devil. But the unclean spirit cannot imitate the charity of the Holy Spirit alone. Therefore every species of righteousness is found in impostors; but the grace of true charity is not found except in the servants of God alone. Therefore the Holy Spirit reserved this private species of charity for Himself alone, so that by no one else's righteousness and testimony is the Holy Spirit known to be present, except by the grace of charity. 17. *This is my beloved Son*
in whom I am well pleased. And see how on the mountain He says thus: *This is my beloved Son, in whom I am well pleased; hear Him* (Matt. 17. 5). Here, however, He only said, *In whom I am well pleased*: because there they already knew in part the Son of God. But because they mistakenly thought that Christ was similar to Moses and Elijah, He therefore adds, *Hear Him*: not that they should not hear the Law and the prophets, but that they should hear the Gospel more than the Law and the prophets, so that they might know that He Himself was the Lord of the Law and the prophets. To them, however, since the person of Christ was not yet known, it was not fitting to say, *Hear Him*: for when a person is firmly known, then also their doctrine is faithfully received, because the dignity of the person commends the person’s doctrine.
The Fifth Homily, from the Fourth Chapter
1. *Then Jesus was led by the Spirit into the desert, to be tempted by the devil.* From what he added, saying, *to be tempted by the devil*, he shows that He was led by the Holy Spirit—not as a lesser person by the command of a greater, nor yet as a greater by the exhortation of a lesser. For not only is he called led or brought who is led by the power of someone; but also he who is persuaded by someone’s reasonable exhortation: as it is written of Andrew: *He found his brother Simon, and says to him, We have found the Messiah, which is called Christ, and he brought him to Jesus* (John 1. 41, 42). Behold, he did not bring him by power, but persuaded him by reason. Just as if a commander of soldiers were to see a tyrant dominating, and should give advice to the king, saying: "Go out to meet him, for the whole province is perishing: for your reputation is stronger than my force." And behold, the king is led by the commander of the soldiers, and yet he is not lesser than the one who leads. Jesus was led to the devil, that He might be tempted: the devil goes to men, so that he may tempt them: not men to the devil, that they may be tempted by him. But because the devil could not go against Christ, therefore Christ proceeded against the devil. It is evident that in us there are five baptisms. One in the Word, just as Christ also says: *And you are clean because of the word which I have spoken to you* (John 15. 3). The second in water, just as it is manifest to all. The third, however, in spirit, as it is written: *John indeed baptized in water, but you shall be baptized in the Holy Spirit* (Acts 1. 5). The fourth, truly, in fire, which is the present temptation. But that men are also baptized in fire, the Lord is a witness through Isaiah: *And I will take away*, he says, *the filth of the children of Israel from the midst of them, and I will cleanse their blood in the spirit of judgment and the spirit of burning and ardor* (Isai. 4. 4). For consequently the prophet says: *Because Thou hast tested us, O God; Thou hast tried us by fire, as silver is purified by fire* (Ps. 65. 10). And afterward: *We passed through fire and water, and Thou hast brought us into a place of refreshment* (Ibid. v. 12). For just as gold or silver is purified from filth when burned in a furnace, so man, sent into the furnace of temptation, having put aside his sins, is sanctified. The fifth in death, as He Himself said: *I have a baptism to be baptized with, and how am I troubled until it be completed?* (Luke 12. 50). But that sin is also remitted in death, the Apostle teaches, saying: *For he that is dead is justified from sin* (Rom. 6. 7). But what kind of sin is remitted in death, he knows who understands for what kind of sin death was introduced. For if man dies because of sin, without doubt he is loosed from that for which he dies. Therefore the Lord, after He was baptized in the Word, was made under the Law. By John, however, in water, but by the Father in the Spirit: now He is led by the Spirit into the desert, to be baptized in the fire of temptation, afterward to be baptized in death. Come now, let us see who they are who are baptized in fire, and when they are baptized in fire. But that we may know, we must consider what it is that he says, *Then He was led*. When? When the Father cried from heaven: *This is my beloved Son, in whom I am well pleased.* You see, therefore, A that no one is baptized in the fire of temptation, unless he is one who has been made a son of God? For as long as a man is a catechumen, he has not yet renounced the devil and all his works more fully. But once baptized, he gives himself to Christ, saying: "I renounce Satan, and all his works." Therefore, because the catechumen is established as his own, he spares him for a time, but after baptism, as having become a stranger, Satan pursues him with all his might. Baptism, however, is the seal of faith. Is a soldier signed after his military service so that he may now sit and rest? But rather before the service, so that he may afterward serve and labor. For as an athlete also is anointed before the contest so that he may wrestle: so also is a man spiritually anointed with the oil of chrism, so that he may wrestle against the devil as a spiritual athlete. But what of the fact that many, when they are tempted, are overcome and perish? Such as those are not led by the Spirit to undergo temptation, nor are they sons of God: *For whosoever are led by the Spirit of God, they are the sons of God* (Rom. 8. 14): but they are driven by their own sins. Those, however, who are led by the Spirit of God into temptation are not overcome. But the servants of the devil are not baptized in fire. Why? Because it cannot come to pass that he who is all filthy can be cleansed by putting aside his filth. Begin to wash a brick with water; is it ever cleansed? No, but the mud being stirred up, it is more soiled. For he is cleansed in whom there is some good by which he may be cleansed. As, for example, a good man, if he has been soiled by carnal vices, is tempted so that his good might be cleansed. But in him in whom there is nothing good, what is there to be cleansed? According to this, when you see some perverse Christian never saddened or in danger, when you see a heretic never suffer the persecution of temptations, do not be scandalized: nor say, "How is it that heretics never suffer persecutions, but the faithful always?" or "How is it that wicked men are never in danger, but the good always?"
Know that the sons of God are baptized in the fire of temptation. For those who are sons of God are the only ones who are baptized in the fire of temptation. Let it come to your mind what the apostle Paul taught you, saying: *And all who desire to live godly in Christ shall suffer persecution* (2 Tim. 3. 11/12). But wicked men and seducers proceed toward the worse, errants and makers of error. Now let us see when they are baptized in fire. After a man has been baptized in the Word, instructed in the faith, and after he has been baptized in water, and after he has been baptized in the spirit: in the fourth place he is baptized in fire. But many, even when they have been baptized in water, are not baptized in the spirit. For unless someone before the baptism of water has so put aside from himself the whole purpose of sinning, that he is worthy to receive the Holy Spirit into the temple of his heart, he is not baptized in spirit: because the Holy Spirit flees the feigned man and does not dwell in a body subject to sins: and therefore he does not become a son of God (Wis. 1. 4, 5). And these are they who, when they are tempted, are overcome and perish: they B seem indeed to have been made sons of God, because of the water of baptism; but in reality they are not sons of God, because they are not baptized in the spirit. For they are indeed baptized in body, but in soul they are catechumens: because water baptizes the body, but the spirit the soul. Therefore, not only was Christ led into the desert by the Spirit, but all the sons of God having the Holy Spirit are led by the Spirit into the desert, so that they too may be tempted by the devil. For those who have the spirit of God are not content to sit idle: but the spirit Himself, who is in them, urges them to undertake some great work, to which the devil, who is in the desert, is opposed. But that you may understand that every good, which is good according to God, is in the desert: let us see what the desert is. For there is a desert according to God, and there is a desert according to the devil. The carnal nature is the house of the devil, and all injustice is his feast. But as far as God is concerned, it is a desert, because the justice of God is not in it. The Spirit, however, is the house of God, and all His justice is His feast. As far as the devil is concerned, it is a desert, because injustice is not in it, in which the devil delights. And
just as to the devil it is a desert, so to the soul that is spiritual it is a praiseworthy desert. Of such a desert God said to Pharaoh: “Let my people go, that they may serve me in the desert” (Exod. 5:1). For it is in such a desert that God wishes all His own to serve Him. To such a desert all the children of God, who have the Holy Spirit, go out that they may be tested. For instance, you have proposed not to take a wife; the Holy Spirit has led you into the desert—that is, He has cast you outside the boundaries of the flesh and the world, so that you may be tested by the lust of the flesh; for chastity does not possess in itself the means to be delighted by it according to the flesh. But if you were inside, in the flesh and in the world—that is, according to the nature of the flesh and the world—you would have a wife and would not be tested. For how can one be tested by lust who is with his wife daily? You have proposed to fast; you have existed outside the boundaries of the flesh and the world, so that you may be tested in hunger by the spirit of gluttony. But if you were placed within the boundaries of the flesh and the world, eating and drinking, you would not be tested by the spirit of gluttony in hunger. For how can one be tested in hunger by the spirit of gluttony who has never hungered? Thus, even the Lord would never have been tested in hunger unless He had fasted for forty days and had then hungered. Likewise, you propose to give alms; you have existed outside, because the nature of the flesh and the world does not delight in giving, but always in receiving. But if you were not giving, you would not be tested by the spirit of avarice. Likewise, you propose to keep humility; you have existed in the desert, so that you may be tested by the spirit of pride; for the flesh and the world do not delight in humility. Some angel of the devil will arise to trample you and provoke you for having kept humility, while you see that in this world humility is despised and pride is honored. And when you have conquered all these spirits, finally you are tested by the spirit of vainglory. For you begin to glory because you have conquered; because the spirit of vainglory feeds especially on holiness. But we must know that the children of God cannot be tested by the devil unless they have gone out into the desert, according to what we have said—that is, unless they have proposed to study virtue in some of its aspects. The children of the devil, however, established both within the flesh and in the world, are shattered and perish. How? For instance, a good man, if he has a wife—for this is what it is to be inside in the flesh—is not tested in lust; that is, he does not commit fornication, but his wife suffices for him. A wicked man, however, also established inside in the flesh—that is, having a wife—commits fornication, and is not content with one. Likewise, a child of God—that is, a good man—if he is inside in the flesh, eating and drinking, is not tested in food; that is, he does not become intoxicated, he does not indulge in pleasures, but eats and drinks temperately. The child of the devil, however, also eating and drinking inside, is not content with moderate food and drink, but becomes intoxicated, and extends himself to more lascivious foods. Likewise, a servant of God, even if he be inside in the flesh, giving nothing to anyone, is not tested, because he takes nothing from another; but the wicked man inside gives to no one, and yet takes what belongs to another: and if you analyze all things, you will find it thus. Do you see, therefore, that this difference also exists between the children of God and the children of the devil? For the children of the devil B do not go out to the devil to be tested, but the devil comes to them to test them—that is, they do not go outside the flesh to him, but while inside in the flesh they are dominated by him. For what need has one to go outside for a contest who does not desire to win? But the devil comes to them as if to his own household. The children of God, however, go outside to be tested by him—that is, outside the boundaries of the flesh; for if they were inside, within the boundaries of the flesh, the devil cannot come to them, because they are the children of God; nor can he test them, as we have said above. Therefore, because the devil cannot enter where they are, those who are the more glorious children of God go out beyond the boundaries of the flesh against him, because they covet the glory of victory; for this reason, in this place, the devil did not come to Christ to test Him, but Christ went out to the devil to be tested by him, giving an example to His beloved. We have said all these things because of what it says: “Then Jesus was led by the Spirit into the desert, to be tested by the devil” (Matt. 4:1). 2. “And when He had fasted forty days and forty nights, afterwards He hungered” (Matt. 4:2). He was not tested only because He fasted, but He fasted that He might be tested. Fasting, however, is not just the irritation of a passion, but a resistance. If, therefore, you have fasted so that you might not enter into temptation, but it has pleased God to bring you into it, do not say, “I have lost the fruit of my fasting.” For even if your fasting does not profit you so that you are not tested, yet it will beyond doubt profit you in this, that you are not overcome by temptations, just as it profited Christ. In many ways the devil had heard that Christ was born into this world, either through the angels preaching to the shepherds, or the shepherds reporting it to Mary, or rather those seeking to adore Him in Jerusalem, whose star they had seen, or John showing Him: “Behold, the Lamb of God, behold Him who takes away the sin of the world” (John 1:29). But his carnal nature made him uncertain about Him. For he said to himself: “This man cannot be the Son of God, who was born of a woman and a man.” And is He not therefore born of a betrothed woman and one who lived in a house, so that the birth of the Virgin might be hidden from the devil? If, however, He had been born of a simple virgin, the devil could easily have recognized that He is the Son of God. For he would have thought to himself: “Mary has not committed fornication; but if she had committed fornication, I would know it without a doubt, because all fornication is committed with me as the minister. Without doubt, this is the Son of God. For it cannot happen that a man is born of a woman without a man.” Therefore, she who was betrothed entered the house of Joseph, that while the marital conception is assumed, the birth of the Only-begotten of God might not be known. This is the King of Glory, who, C wrapped in swaddling clothes, could find no place in the inn, but was placed in a manger? This is the Creator of all things, who grew and ascended through the individual stages of age? This is that Holy One, who was baptized with sinners, as a sinner? What then? I myself shall test Him, and if indeed I find Him a man, as I think, I shall dominate Him, as I do all men; but if I find Him, as I hear, to be the Son of God, I shall afterwards withdraw from Him, and not engage against Him; since he who goes against a stronger one provides that one with an opportunity for victory; whereas, if he withdraws, he empties that one of his power. Therefore, the Lord, knowing the thoughts of the devil—that he wanted to test Him—proceeded against him not as God, but rather as man, neither in every respect as God, nor in every respect as man. For just as to hunger for forty days is not of man, so to hunger at all is not of God. He fasted, therefore, for forty days for two reasons: firstly, that He might give us an example of fasting against temptations; secondly, that He might set the measure of our forty-day fast. He hungered, however, so that by not fasting too far beyond measure He might be clearly understood as God, and so that He might extinguish in the devil the hope of testing Him, and impede his own victory. And so the devil, because he had despaired after seeing Him fasting for forty days, after
A seeing Him hungry, he began to hope again, and thus approached the one hungry on the outside, and found an interior that was never hungry. And while he tests the one who is hungry, he is defeated by the one who is not hungry. 5. *And the tempter approaching said to him: If you are the Son of God, command that these stones become bread* (Matt. 4:3). O manifest blindness of the devil! How did he suspect that He was not the Son of God, He whom he felt was hungry after forty days, yet did not understand that He was not hungry for forty days? For just as hunger is of man, so non-hunger for forty days is not of man. He did not consider that one who truly does not hunger can voluntarily hunger, but one who truly hungers cannot fail to hunger for so many days. The strong cannot descend to those things which are weak, but the weak cannot ascend to those things which are stronger. Thus, he should have understood more from the fact that He had not hungered for so many days that He is God, than from the fact that He hungers after so many days that He is man. For God can do the things of man, but man cannot do the things of God. But perhaps you say: Moses and Elias fasted for forty days, and they were men. But they, fasting, were hungry and endured it; whereas He did not hunger for forty days. For this is what it says: *And when he had fasted forty days, he afterwards hungered* (Matt. 4:2). For to have been hungry and not to eat is of human patience; but not to have been hungry is of the divine nature. He, therefore, who did not hunger for forty days, later hungering, demonstrated that His hunger was voluntary, not necessary. What, then, is it? Just as the devil always blinded all men so that they might not understand what is good, so now was he invisibly blinded by Christ so that he would not recognize the truth. For he thought to himself: If He can make bread from stones, He is truly the Son of God; but if He cannot, He is a man. But what kind of thought was this? For by this he could never know if He was the Son of God or not. First, if He were the Son of God, He would not be hungry. For how could He who created necessity itself in nature not overcome the necessity of the flesh? And why would He make bread from stones, He who created bread with all other things out of nothing when He willed it? Furthermore, even if He were hungry because of the body and wanted to make it, He would do so when He Himself willed, not when the devil provoked Him. If, therefore, He did not do it, which He did do, whence did he know whether He did not do it because He could not, as a man, or because He did not will it, as God, which is what He did? For He neither did it, nor said, "I can and I do not will," lest He should show Himself as the Son of God. Nor did He say, "I cannot," lest He should show Himself a liar, admitting He was man when He was God. But what? 4. *Man does not live by bread alone, but by every word of God* (Deut. 8:3). He did not say, "I do not live by bread alone, but by every word of God," so that it would not appear He spoke of Himself, but in a neutral way, "Man does not live by bread alone." What else could the Son of God answer, concealing Himself so that He might not show what He is able to do, and as a shrewd man excusing Himself so that He might not show what He is unable to do? Thus, therefore, since from this answer he could learn nothing certain, whether He was God or man, he took Him to another temptation, saying to himself: This one who is not overcome by hunger, even if He is not the Son of God, yet He is holy. For holy and spiritual men are strong enough not to be overcome by hunger. But after they have overcome every necessity of the flesh, they fall through vain glory. Therefore he began to test Him in vain glory. 5. *And he took Jesus into the holy city* (Matt. 4:5). When you hear it said, *Led by the devil*, do not think of the devil's power, that he was able to lead Christ, but marvel at Christ's patience, that He endured to be led by the devil. Therefore, in the One following, there is not weakness but patience; but in the devil leading, there is not virtue but pride: because, not understanding Christ's willingness, he led Him as if He were unwilling. He was led so that we might not follow the will of the devil. *And he set Him upon the pinnacle of the temple*. But perhaps we wonder, how was He, constituted in a body, set upon the temple as all were watching? If we consider the power of Christ, all things are found intelligible. For perhaps the devil, as far as he was concerned, was taking Him B such that He would be seen by all, but He, without the devil's knowing, was acting invisibly so that He would be seen by no one, as it is written of Him: *But He, passing through the midst of them, went on* (Luke 4:30). For if Habakkuk, being a man, was seen by no one when he was carried by an angel by the hair of his head from Judea into Babylon, how much more is it credible concerning Christ that He was not seen, when He was willingly taken up by the devil? *And he set Him upon the pinnacle of the temple*. For he thought to himself: If He casts Himself down through the air, I know that He is the Son of God; for He surely will cast Himself down, so that it might be recognized who He is; but if He cannot cast Himself down, I know He is a man. As, therefore, he himself fell from heaven through the concupiscence of vain glory—for when he was an angel, wanting to show Himself as God, he lost even that which he was, while he wanted to appear what he was not—so he thought Christ would also be carried away by the concupiscence of vain glory. For just as he who is himself good is reluctant to suspect another of evil, so he who is himself evil is reluctant to suspect another of being good. And he says to Him: 6. *If you are the Son of God, cast yourself down*. By this proposal, how could he know if He is the Son of God or not? First, to fly through the air is not a proper work of God, because this is not useful to anyone, neither for the soul nor for the body. If, therefore, it is necessary to no one, nor does it profit for salvation, yet if someone were to fly when challenged, he does this only for ostentation, and this is from the devil more than from God. If, therefore, it is sufficient for a dignified and wise man to be what he is, and it is not necessary for him to appear to be what he is not, because that which is seen by others does not benefit a man, but rather that which is within himself, how much more does the Son of God have no need to show Himself without a cause of some utility, to whom nothing is necessary, but who possesses all things in His nature, of whom no one can know as much as He is within Himself? If, therefore, He did not fly, how could he know through this whether He could not because He was a man, or did not will to because He was God? Since He had not been believed, but tested. *If you are the Son of God, cast yourself down*. See the pride of the enemy, how his very invitation is injurious. Could he not have said, "Come down walking through the air"? But what? *Cast yourself down*. Nor did he fear, thinking: "Lest perhaps if He is found to be the Son of God, I might be found to have done Him an injury." But he hesitates not at all to say, nor to do, who has left himself nothing to hope for. And see, he did not push, he did not touch, he did not approach, but only said: *Cast yourself down, if you are the Son of God*, so that we might know, because everyone who obeys the devil casts himself down. For the devil can encourage evil, but he cannot compel it. For it is written: *For he has given his angels charge over thee, to keep thee in all thy ways: in their hands they shall bear thee up* (Ps. 90:11-12). O devil, how you have read that the Son of God is borne by the hands of angels, and have you not read that He treads upon the asp and the basilisk (Ibid. v. 13)? But he brings forward that example as one who is proud; but he is silent about this one, as one who is shrewd. For indeed the Son of God is not borne by the hands of angels, but He rather bears the angels. For a creature does not bear the Creator, but the Creator bears the creature. If, however, a creature carries the Creator, then before the Creator made the creature, by whom was He carried? For indeed, even if He is carried by the hands of angels, He is not carried for that reason so that He might not dash His foot against a stone as if He were weak, but on account of the honor of His power, as the Lord. It is written: *You who sit upon the Cherubim, appear* (Ps. 79:2). And that, indeed, which the devil reports, because it is said in the person of Christ, is true. For just as it is said: *Because thou, O Lord, art my hope: thou hast made the Most High thy refuge* (Ps. 90:9). But it is not said concerning Christ alone, but concerning every just man, whose person Christ assumed. 7. *Jesus answered him*. It is written: *You shall not tempt the Lord your God* (Deut. 6:16). He did not say, "You shall not tempt Me, the Lord your God," lest He should manifest Himself as God, but thus: *You shall not tempt the Lord your God*, which every man of God, tempted by the devil, could say: for even he who tempts a man of God is a member of the devil.
A Thus, then, from this response, the uncertain one passes to the third. For he said to himself: "I have these three nets spread out over the whole world, so that whoever escapes from the nets of gluttony may run into the nets of vainglory; whoever escapes from the nets of vainglory may fall into the nets of avarice." But no man has ever escaped from these three nets to perfection; and even if he has escaped, he has not escaped whole, but bruised. But this one had already broken the nets of the belly and passed through the nets of vainglory. "I will now set before him the nets of avarice, and I will show him all the kingdoms of the world. If he covets them, I know that he is a man. For all men, because of gluttony and because of the avarice of money and because of vain honors, serve me; but if he spurns them, I know that he is the Son of God. For he cannot desire what he himself created, nor is he delighted by earthly things, who enjoys heavenly things." For although the devil lied to others, saying that everything was his, he nevertheless knew within himself that they were not his, but God's.
8. And thus he took him up unto an exceeding high mountain, which the devil himself, in going around the whole earth, recognized as higher than the rest, and he showed him all the kingdoms of the world and their honors. Perhaps you wonder to yourself what kind of mountain that could have been from which the whole earth was visible, or if it were above the whole earth, how he could then, as far as the flesh is concerned, show him the whole earth? For even if, as far as his divinity is concerned, he saw it, yet, as far as the devil is concerned, he could not show it to him, judging him to be [merely] a man. But it is to be understood in this way: "He took him up unto an exceeding high mountain": for the higher the mountain is, the more spacious the earth appears to one looking from it. He showed him, however, in such a way, not that he might see the kingdoms themselves, or their cities, or peoples, or silver, or gold, but the parts of the earth in which each kingdom or the city of each kingdom was situated: just as if you were to ascend a high place, I might say to you while stretching out my finger, "Lo, there is Rome, or there is Alexandria," not showing them to you in such a way that you see the cities themselves, but the parts of the earth in which they are situated. For if sailors, looking at one star—I will not say toward each province or island, but toward each city and to each individual place—direct their course without any error or wandering: how much more could the devil, B who is established as the prince of the air, not only know but also see the whole earth, and therefore be able to point out to Christ the individual places with the greatest certainty and explain the honors and status of each kingdom with words? For it is said that what is shown is not only what is shown for seeing, but also what is explained for understanding, as it is written: *Let us go up to the mountain of the house of the God of Jacob, and he will show us his way, and we will walk in his paths (Isai. 2:3).*
9. *All these things I will give thee, if thou wilt fall down and adore me.* Consider how his whole promise is irrational and mendacious. Certainly, he could not give all things to one unless he took everything from everyone; but if he took everything from everyone, he would be adored by no one, since the devil is adored by no one out of love or out of fear, but because he promises or gives riches. But how was it beneficial for the devil to take everything from all and give it to one, so that he might be scorned by all and worshiped by one? But neither can we say that each might hold his own, while this one were over all. For there is not, nor has there been at any time, nor can there be, one to be over the whole world such that there is not someone not subject to him. First, because of God, because He does not grant the devil the ability to do even this. Second, because of the devil himself. For what is the joy, and the glory, and the power of the devil, if not in pride, and in envy, in anger, in vainglory, and things similar to these? Where these are exercised, one kingdom cannot stand, but it is necessary that it be divided into more. But where these are not exercised, the devil is not worshiped, nor does he reign. How, therefore, could he take a kingdom for himself and give it to him? Furthermore, what if there were holy men in the world possessing some kingdom? For if he can give and take away riches to a sinner, he can neither give nor take them away from the holy. Do you think he always wanted to take away the riches of Job? But he could not, except when he was permitted. Would he not have wanted to take the kingdom from the hand of David, if he could have? For truly, the world is not the devil's, nor are its kingdoms. For it is written: *By me kings reign, and by me tyrants write justice (Prov. 8:15).* But those things which are done through iniquity in the world, as, for instance, you have acquired riches through theft or through force, or you have received honors through some perdition of your soul: those riches the devil gave to you, but the riches themselves are not his; they are the devil's [by provision], but the provision of them is his. But the things themselves are His C who created them for the trials of the saints and sinners. And between two conditions He placed them in the middle, so that both the devil and God could give them. For in giving power to the devil, He did not let go of it from Himself, so that if indeed they are acquired with sin, they are given through the devil; but if they are acquired without sin, through God. For behold, our eyes, and ears, and mouth, and other members, He created in the middle between two conditions in such a way that both the devil and God open the eyes of man. For if a man opened his eyes toward a base thing, the devil opened his eyes; but if toward justice, God did. Does it follow from this, because our members are sometimes moved by the devil, when we are willing, that our members are now the devil's? In this way, riches, although they are sometimes given by the devil, they are nevertheless not the devil's. For if you truly consider it, riches themselves are more in the power of man than in the power of the devil. For the devil cannot give riches to those he himself wants, but to those who want to receive them from him. But man has it in his power from whom he wants to receive them, whether from the devil or from God.
10. *Then Jesus saith to him: Begone, Satan; for it is written: The Lord thy God thou shalt adore, and him only shalt thou serve (Deut. 6:13).* He puts an end to the devil's tempting, saying, *Begone, Satan*, so that he might not progress further in tempting. But the devil, as it is understood by reason—that is, as it can be rationally understood—did not depart as if obeying a command: but either Christ's divinity itself, or the Holy Spirit who was in Him, shook the devil from there: which profits us greatly for our consolation, because the devil does not tempt the men of God as long as he wants, but as long as Christ or the Holy Spirit who is in them permits him. For the devil, as far as he is concerned, would never cease tempting: for he has no other action. He does not eat, he does not drink, he does not sleep, he does not perform any other kind of work, except that he might tempt, that he might deceive, that he might subvert. This is his food, this is his honor, this is also his joy. Therefore he is indefatigable in evil; but the power of God repels him, and if He permits him to tempt for a little while, for the sake of proving faith, He nevertheless repels him because of our weak nature. See further: when Christ, in the first temptation, had suffered the injury of the temptation, with the devil saying to Him, *If thou be the Son of God, say that these stones be made bread*, He was not exasperated, nor was He stirred to rebuke or to reject him: but He endured it, and remained meek; yet He gave appropriate examples against the words of the temptation. Similarly, even in the second, although He was insulted, with the devil saying to Him, *If thou be the Son of God, cast thyself down*, He was not troubled, nor did He say to him in rebuke: *Begone, Satan.* Now, however, when the devil presumed for himself the honor of God, saying, *All these things I will give thee, if thou wilt fall down and adore me*, and sought that this be done for him by Christ, which was due to be done for God alone, He was exasperated, and He was angry, and He rebuked him and drove him away, saying: *Begone, Satan; it is written, The Lord thy God thou shalt adore, and him only shalt thou serve*: so that we might learn by His example to endure magnanimously our own injuries inflicted by the wicked, whether in word or in deed, but to endure neither the injuries nor the contempt of God even as far as hearing them: because for anyone to be patient regarding his own injuries is something to be praised, but to gloss over the injuries of God is altogether impious. Thus far we have spoken simply of the temptations.
A Another is the fast of the body, another the fast of the soul. We have often said that indeed the fast of the body is to abstain from food, but the fast of the soul is to abstain from every evil thing; for just as the flesh is delighted by food, so the spirit is delighted to abstain from the sin of the flesh. In this, we understand the fast of Christ in us to be the abstinence from sins. For if the eating of Adam from the tree of the knowledge of good and evil—rightly accepted by all—is a seeking after forbidden sin, consistently the fast of Christ in us must be understood as abstinence from sin. And if fasting is abstinence from an evil thing, undoubtedly its desire is hunger for it, and the use of that thing itself is understood as bread. Therefore, Christ, proposing fasting to Himself, and not being overcome by the devil’s desire for bread proposed to Him, teaches us this: that if anyone, as a son of God, choosing a great work, should go out into the wilderness, as we have said above, and should purpose to abstain from some bodily and delightful use—which is to fast—for the sake of the life-giving command of God, he should not interrupt it. But if, while the devil is speaking in his thoughts and provoking him to the use of that thing, he interrupts it, by using it he has sinned rather than used it, and has converted the sin into a use for himself—that is, a stone into bread. And even though he had decreed to abstain from that thing, which he could have used without sin if he had not decreed it, yet because he decreed to abstain from it, he judged the use of that thing to be a sin—that is, a stone. Therefore, if he made use of it, he took upon himself sin as a use—that is, he changed a stone into bread for himself, one that destroys rather than nourishes. Just as the Apostle also said about women promising widowhood: "For when they have turned away from Christ, they want to marry, having condemnation, because they have made void their first faith" (1 Tim. 5:11-12). But suppressing his desire as if it were hunger, let him answer in his thoughts to the devil persuading him, that man does not live perfectly by the use of that thing alone, and if he lives, he lives according to the body, and not according to the soul. Rather, he lives most fully in the observance of the commandments of God; and therefore, perhaps, he does not simply say, "Command this stone to become bread," lest it be understood that he spoke of just any stone; but rather, "Command *this* stone," that is, the one which I am showing you. Likewise, the ascent above the temple is morally understood as the exaltation of the heart of the saints to holiness. Now, the standing upon the pinnacle of the temple is the delay of that very exaltation. For when anyone, puffed up by the mind of his flesh, has been exalted as if he were holy, and has boasted as if he were perfected, he has been led by the devil as if upon a temple; and when he has thought that he stands at the summit of holiness, and has lingered in that very estimation of boasting, he has been placed upon the pinnacle of the temple, and stands there. Therefore, the evangelists have expounded this conveniently and in order. For after they expounded that Christ overcame the devil in the temptation of fasting, in the following place they expounded that he was led by the devil onto the temple; because the victory of temptation, and the fulfillment of some great work, produces boasting and becomes a cause of conceit. But see how Christ indeed undertook the fast of His own accord, but the devil led Him onto the temple: so that you, too, who are a son of God, may proceed to a moral fast—that is, to a laudable abstinence from some thing—willingly and eagerly; but do not consent to be exalted to the pinnacle of holiness, because no one exalts himself to the height of holiness unless the devil leads him. For Christ did not consent to be led and placed upon the temple for the reason that you, being a moral imitator of Him, should ascend through the boasting of your heart to the height of holiness. For He did not ascend willingly, as far as the body is concerned; but He consented to be led and placed upon the pinnacle of the temple, and to hear the B precipitous words, "If you are the Son of God, cast yourself down," so that He might show you the end of exaltation that is to be feared—that is, so that He might demonstrate to you the danger of ruin, which is accustomed to follow all who boast, as Wisdom testifies, saying: "Before ruin the heart of man is exalted, and before glory it is humbled" (Prov. 18:12). Consequently, the Lord also says: "Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted" (Luke 14:11). If, therefore, you fear ruin from the pinnacle of holiness, flee from the exaltation of the heart to holiness, and you will not suffer ruin from the pinnacle of holiness. Why, however, ruin follows every boast; the cause is manifest. Because everyone who is confident in his works and boasts is secure; but he who is secure does not fear; and he who does not fear does not take heed; but he who does not take heed, when he does not hope, is supplanted by the devil and cast down. But he who thinks himself to be nothing, remaining in the lower part of the temple, as far as he himself is concerned, because of humility, is anxious about himself; but he who is anxious is fearful; and he who fears looks around at himself and does not allow himself to be led by the devil upon the temple. Such was also he who says: "Not that I have already attained, or am already justified," etc. (Phil. 3:12; 1 Cor. 4:4). If, therefore, Paul feared to call himself perfect, who would dare to think himself perfect? If, therefore, you are a perfect son of God, and have undertaken some laudable abstinence, as if going out into the wilderness, the Lord was tempted by these two temptations for your sake, so that you might not interrupt your work, but might bring it to perfection; but when you have brought it to perfection, do not boast. But if you are a mediocre son, and have dared to affect no struggle for the sake of virtue, you have been tempted by the third temptation: for your sake He was led onto a high mountain, and heard the pernicious words, "All these things I will give you, if you fall down and adore me": so that you might not desire to become great and high in this world. For the ascent of that mountain is the procession toward the magnitude or height of the riches and glory of this world: because that very procession of theirs descends from the pride of the heart. And see how in order He says: first He was led onto the mountain; then the glorious things of the world were shown to Him; in the third place, the condition was set for Him, that if He had adored the devil, all things would become His. Thus it also happens to you, who hasten to become high and great in the world, and ascend the mountain which the devil has chosen for himself to seduce you. For when you wish to become high and great—which is to ascend the mountain—with the devil leading you, you begin day and night to think about acquiring riches, about receiving honors, and to set all those things always before the eyes of your mind: know that the prince of the world is showing you the glorious things of his kingdom. But when he has sensed that you are inflamed by continuous thoughts of this kind with the concupiscence of those same goods, in the third place he provides such causes for you that it is necessary for you, if you wish to obtain them, to adore the devil, abandoning the faith of God, and to serve him, neglecting the justice of God; but if you choose to adore God in His faith, and to serve Him according to His commandment, you will not obtain all those things. Therefore the Apostle Paul teaches: "I urge you, brethren, to aspire to live quietly, and to mind your own business, and to work with your hands, and let there be no desire in you for things that are outside" (1 Thess. 4:11). And again: "Having food and clothing, let us be content with these. For those who want to become rich fall into temptation and the snare of the devil, and many useless and harmful desires, which drown men in destruction and perdition. For the root of all evils is the love of money, which some desiring have strayed from the faith" (1 Tim. 6:8-10). Therefore, all things were promised to Christ, and Christ spurned all things, so that He might not give the glory of God to the devil: so that to you also, even if the whole world were given to you, only that you might abandon God, you would not make more of riches than of the glory of God; for it is not just to despise the Creator for the sake of the creature, but to despise the creature for the sake of the Creator: because God can give riches to you, but riches cannot give God to you.
A
11. *Then the devil left him, and behold, angels came and were ministering to him.* He did not say, "And the angels of God descending were ministering to him," so as to show that angels were always on the earth for his ministry; but that then, by the Lord's command, they withdrew from him, so that room might be given to the devil against Christ, lest perhaps, seeing the angels around him, he might not approach him. For so it happens invisibly to every Christian man. For there are two angels remaining with men, namely a good one and an evil one. As long as the good angel is around us, the evil angel can never drive us into temptation. But according to the dispensation of God, the good angel withdraws a little; or rather, he does not withdraw, but hides himself, making himself invisible before the devil, for the good angel is not seen by the devil unless he wills it. He withdraws himself, therefore, to give the devil permission to tempt, and standing by, he awaits the outcome of the temptation. When, therefore, some concupiscence of an evil thing has risen over your heart, and knocks at some kind of sin, the good angel is not around you, but the devil, speaking in your heart, tempts you and compels you at the same time. If, therefore, you remain crushing your heart—or rather, crushing the devil in your heart—when he cannot overcome you, he will depart from you. When, as the concupiscence withdraws, your heart begins to exult because you have escaped that evil assault, and as it were a certain spirit in you keeps silent and rejoices and gives thanks to God: know that the devil has withdrawn from you, and after the victory of the temptation, the angel approaches and ministers to you, and he speaks in you, and works joy. Moreover, we know that the angels were ministering to him; but in what things they were ministering, we cannot know—whether for the healing of infirmities, just as he healed Tobias through the angel Raphael (Tob. 5), or for the correction of souls, or for the driving away of demons; for it is true that he does many of his works through angels. Yet as the angels act, he himself seems to act, who gives them the command and power to do so. However, it is most manifest that although they minister to him for his work, they do not minister to him because of the need of his impotence, but because of the honor of his power. For they minister to him and do not assist him.
Homily Six on Chapter Four
12. *But when Jesus had heard that John had been handed over, he withdrew into Galilee.* From whom? Without a doubt, from God; for no one can do anything to a holy man unless God has handed him over. For a sinner perhaps can do something to a sinner, because a sinner is not very much under the care of God; but without a doubt, he can do nothing to a man of God, because God is the Protector of all those who hope in him (Ps. 17. 31). For so he says also elsewhere: *Are not two sparrows sold for a denarius, and not one of them falls to the ground without the command of your Father? How much more you of little faith? But the very hairs of your head are all numbered* (Matt. 10. 29, 30). Every man, however evil he may have been, before he does some iniquity, is as if slower to the work of iniquity; but if once he has begun to do iniquity, he becomes already readier for every wicked work. For just as a beast, although it may be naturally savage, yet if it has not been excited, does not easily hurl itself upon a man; but if, after a man or some beast has been killed, it has tasted blood, now if it sees a man, it rushes upon him without any delay: so also Herod, although he was wicked in his intent, yet after he was exasperated on account of the reproof of his adultery, he dared to do the worst deed, and to shut John up in prison, having become more wicked and more audacious toward himself, along with all the Jews consenting with him in the death of B John. Perceiving this, the Lord withdrew from there, not fearing death himself, but on account of two causes. First, that he might reserve his passion for an opportune time; second, that he might give us an example of fleeing the danger of temptation—not because he feared the danger of temptation, but because we would not otherwise endure every temptation. For if through every way justice has gone before as a master, so that we might follow him as disciples, it is manifest that he did not consider what he himself could do, but what we were able to fulfill. But if Christ had done those things which he himself was able to do, and we were not, we could not have been his disciples, not being capable of following him.
13. *And leaving the city of Nazareth, coming he dwelt in Capernaum in the borders of Zabulon and Nephthalim, 14. that it might be fulfilled which was spoken by Isaias the prophet: The land of Zabulon and the land of Nephthalim, by the way of the sea beyond the Jordan, Galilee of the Gentiles* (Isai. 9. 1). As history teaches, these tribes were carried away into Babylon before all others. Fittingly, therefore, those whom the wrath of God struck before all others, the mercy of God visited first: and those who were the first to be led into bodily captivity were the first to be brought back from spiritual captivity. 16. *The people that sat in darkness saw a great light: and to them that sat in the region and shadow of death, light is sprung up* (Ibid., v. 2). The Jews were sitting in darkness, who were under the law, in which the justice of God had not been manifest: even if justice was there, it was covered in certain figures and mysteries of carnal things. For what kind of light of justice is there in the circumcision of the foreskin? For the darkness was great according to the law, which had been given not for the manifestation of God’s justice, but for the punishing of the hardness of their heart: as the Lord says, *For the hardness of your heart Moses gave this commandment* (Mark 10. 5); and not for saving them, but for blinding them, so that being inebriated by the law they might not recognize the Light, which they did not deserve to see in the darkness, that is, in sins. The great Light, that is, Christ. For there had been many lights among the Jews. Moses, and Aaron, and Josue, and the other judges and prophets were lights. Every teacher is the light of those whom he illuminates by teaching: as it is written, *You are the light of the world* (Matt. 5. 14). But the great Light is Christ. In the region and shadow of death, however, the Gentiles were sitting, either because they were doing death-bringing iniquities, or because they were worshipping idols and demons, whose worship led them to eternal death. But the Jews, who were doing works according to the law, were therefore in darkness, and not in the region and shadow of death, because even if the justice which they were doing was not truly such, yet for those who did it, even if glory was not given, nevertheless eternal death did not happen, because they held the commandments of God. But I consider the shadow of death to be the sin of idolatry. For just as those who live in the knowledge of God and Christ, although the knowledge itself is life, yet as long as they are in this age, they are not in true life, but in the shadow of life, because they walk by faith and not by sight, and they see through a mirror in an enigma, not face to face (2 Cor. 5. 7): so those who live in the errors of idols, although the error itself is death, yet they are not yet in true death, but in the shadow of death as long as they are in this age (1 Cor. 13. 12). That ignorance of God is the shadow of death, the prophet testifies, saying: *And you have turned our paths from your way, and the shadow of death has covered us* (Ps. 43. 19, 20). For without doubt, ignorance of God will cover him whose life has been turned from the way of God. But the region of death is this world. For just as that C is the land of the living, of which it is said: *I believe to see the good things of the Lord in the land of the living* (Ps. 26. 13): so this land is the region of death. Therefore we cannot perfectly please God while dwelling in it, because although we ourselves are alive on account of living works and the faith of Christ, yet because we live in the world, over which the devil reigns, we are defiled. Therefore also Paul said: *Who will deliver me from the body of this death?* (Rom. 7. 24)? For this body is a body of death, because it is subject not to vital, but to death-bringing pleasures. And see how properly he... D
A said, prophetically, that the Jews indeed saw a great light, but that for the Gentiles it had dawned: because among the Jews there was recognition of the Son of God, yet they did not see Him, because they sat in the darkness of the Law or of their sins; but among the Gentiles there had never been any recognition of the Son of God. Therefore, regarding the Jews it is said that He was seen, but regarding the Gentiles that He dawned. It is said, moreover, that Capernaum is situated between the borders of the Jews and the Gentiles. 17. *Ex tunc cœpit Jesus prædicare et dicere: Pœnitentiam agite, appropinquabit enim regnum cœlorum.* From that time, that is, from the time when He was testified of by John. For He could not preach persuasively, nor stand as a witness to the Father, unless He had been testified of by him, since no one can be a suitable witness for another unless he himself has been testified of by another. Now He was testified of by him thus: *Behold the Lamb of God, behold Him who takest away the sins of the world* (John 1. 29). So that everyone who is ordained to preach may have a good report from the people and from those who are without, as the Apostle says. For he who lives well saves only himself, but he who has a good reputation edifies many (1 Tim. 3. 7). Why, then, do you save one, and by having a bad reputation cause many to stumble? *Ex tunc cœpit Jesus prædicare,* from the time He was baptized in the water by John: in spirit, however, by the Father, so that He might be able to baptize others in His own name, I speak according to man. How, moreover, can one who is naked clothe the naked, or how can a beggar make another rich? So too, He Himself, who is not baptized, how can He give baptism to another? According to this we also say concerning heretics: that where there is faith, there is the Church; where the Church is, there is the priest; where the priest is, there is baptism; where baptism is, there is the Christian. But where there is no faith, there is neither a Church; B where there is no Church, there is no priest; where there is no priest, there is no baptism; where there is no baptism, no one becomes a Christian. Why, therefore, do you rebuke a second baptism, you who do not understand what the first is? *Ex tunc cœpit Jesus prædicare,* from the time He was tempted. For He overcame hunger in the desert, He spurned avarice on the mountain, He repelled vainglory atop the temple: in order to show us that he who can contradict his belly, who despises the goods of this age, who does not desire vainglory, he ought, having been made a vicar of Christ, to preach the righteousness of Christ: since from these three furnaces the flame of every diabolical fraud is kindled. Also, from the time John was delivered up, from that time He began to preach. For if He had begun to preach while John was still alive, He would without doubt have made John contemptible, and His own preaching would have been found superfluous as regards this teaching, just as if at the same time light rises with the morning star, it hides the grace of the morning star. How wisely He took the beginning of His preaching from that which John was accustomed to preach: *Pœnitentiam agite, appropinquabit enim regnum cœlorum* (Matt. 3. 2): not that He might trample upon the teaching of John, but that He might the more confirm it. For if He had preached these same things while he was still teaching, perhaps it might have been seen as trampling, but now, because he is imprisoned, He repeats it; it is not a trampling, but a confirmation that is found. Now He confirmed the doctrine of John, so that He might demonstrate that he was a true witness. For if John is a true witness, then his testimony is true, which he said concerning Christ; but if he is a false witness, then all those glorious things were false which he said concerning Christ. Therefore, while the Lord confirms the doctrine of John, He commends Himself: *Pœnitentiam agite.* The Creator of human nature knows what human nature needs. For the Lord, knowing that no man sins out of ignorance of righteousness, but while he follows carnal pleasure, despises spiritual glory, therefore He did not preach righteousness immediately, which all knew already, but repentance, which all needed. Therefore, who, coming against the judgment of God, has dared to say, "I wish to be good, but cannot"? For the Lord, who in the beginning preached not righteousness, but repentance, demonstrates that the fault C in sinners is not of an ignorant nature, but of the will. For repentance is a correction of the will, not an amendment of an evil nature. For if repentance were an amendment of nature, our Creator the Lord would have come into the world so that He might amend the fault of His own work, not our errors. *Appropinquabit enim regnum cœlorum*, that is, the blessedness of the heavenly kingdom: which God has prepared for the faithful, as if He were saying, "Prepare yourselves through repentance and through patience to receive the blessedness of the heavenly kingdom: for the time of the rendering of the reward shall draw near." You who fear evils, or crave goods, pay heed, for the kingdom of heaven shall draw near. If evils do not terrify you, at least let goods entice you; or if you do not covet the kingdom, at least fear the torments. Let the just rejoice, because their evils are now ending, and goods are beginning. Let sinners lament, because their goods are now passing, and evils are beginning. What harm did it do to the just men that they suffered evils, when they have begun to be in the good things? For even the recollection of past evils not only does not harm, but even more greatly delights. For as long as evils are present, they seem heavy; but when they have passed, their recollection is a matter for glorying. Or what does it profit the sinners that they have obtained goods, when they have begun to be in evil things? For the recollection of past goods not only does not aid, but even more heavily weighs. For as long as they are present, they seem delectable; but when they have passed, their recollection afflicts the more. And what fruit did this preaching of repentance bring to Christ? He sowed the word of repentance, and He harvested spotless preachers of righteousness.
Seventh homily from chapter four (a)
18. *Et vidit Jesus fratres, Simonem et Andream.* Before He says or does anything, He calls the apostles, so that nothing of the words of Christ or of His works may escape them, D so that afterward they might be able to say with confidence: *For we cannot but speak the things which we have seen and heard* (Acts 4. 20). He saw them, not corporally, but spiritually: looking not at their faces, but at their hearts. And He chose them, not as if they were already apostles, but because they could become apostles. Just as an artisan, if he should see precious gems, and they are not yet cut, chooses them, not for what they are, but for what they can become; for having the knowledge of the art, he does not despise the unformed good: so too the Lord, seeing them, chose not their works, but their hearts. Casting nets, and by the work of their craft prophesying the grace of their future dignity. So that we may understand that not only was this second spiritual fishing granted to them by God, but even that first bodily one had been ordered by God's providence in them. For just as he who casts nets into the water does not know what fish he is about to catch, but those whom God has sent to him, those enter into the nets: so too the doctor, when he casts the nets of the divine word over the people, does not know who are to approach God, but whomever God has stirred, they adhere to the doctrine. Therefore, just as in the fisherman only the labor of fishing is required, but God transmits the catch: so too in the doctor nothing is required except the persistence of the doctrine; for it is not man who corrects the people, but God. For so the Lord says through the prophet: *Speak these things to Jesus the son of Josedech the high priest: If thou wilt keep my courts, I will give thee some who dwell in these* (Zach. 3. 7). 19. *Et ait illis: Venite post me, et faciam vos fieri piscatores hominum.* That is, "I will make you doctors, so that with the net of the word of God you may catch man from this false, and fluctuating, and tempestuous, and unstable, and treacherous, and always dangerous world, where it is never safe for anyone, where men do not walk, but are carried against their will, as if reluctant." For the violence of the devil, causing many desires, lies to them, saying that he will do their will: because with pleasure he compels—
[LATIN COLUMN]
675 into evil works, that men might devour one another, like stronger fishes always devouring the weaker; lest they, having been translated, should live in the fruitful land of the body of Christ, having become members of his body, in that fruitful land, in a land sweet and always tranquil: where there is no storm for destruction, unless perhaps for the temptation of faith and the fructification of patience. A That men might walk, not be carried; that they might not devour one another while dwelling together, but cherish one another. Behold, I give you a new Gospel in your hands, and another net of diverse opinions, and of obligatory parables, of admirable virtues, and of multiform doctrines, with narrations frequent like waves rushing hither and thither, binding the text with the threats of judgments and the promises of beatitudes, as if with certain indissoluble knots; and so highly confirmed by the prescience and knowledge of hidden thoughts, by the confessions of demons, and by the resurrections of the dead, that it can diligently contain the catch of rational men within its most secure bosom, so that it gives them no opportunity for escape by any power, as if through some opening neglected by the Holy Spirit, who wove it. And someone says this within himself: “Not without cause did they follow Jesus, who promised such things.” For what? Does he promise you lesser things? Does he not, if you have lived well, promise you the celestial kingdom? Does he not promise eternal life? Does he not promise an angelic nature? Does he not promise an inheritance with himself? And why do you not follow him? But they followed him because they were lovers of celestial goods, not of earthly ones. But you do not follow him because you are a lover not of celestial things, but of earthly ones. For the carnal man believes no good to be good, unless it is carnal; and he believes there is nowhere delight, unless it is that which is upon the earth. Therefore, they did not desire the honor of the teacher, but the gain of the teacher’s work, as the outcome has attested. For if, having been made apostles, they had enjoyed the honors of their apostleship, without doubt they would have desired the apostolic honor. But if they not only did not enjoy the honors of their apostleship for the sake of humility, but also suffered diverse torments for the sake of the salvation of men and the glory of Christ, it is manifest that they did *not* then desire the apostolic honor, but the gain of the apostolic work and labor. For they knew how precious is the soul of man, how pleasing is its salvation before God, how great is the reward to build man according to God. They longed for and followed: but you do not long for such things as these. For how can you desire another to be able to be saved, who do not care to save yourself? 20. *And leaving their nets, they followed him.* Let not any Christian say, “Might I not be able to love riches and please Christ?” Therefore, by leaving their nets, the apostles taught us that no one can possess earthly things and perfectly arrive at the celestial. Consider how, between heaven and earth, the middle air is established to separate both creations, so that it may show that between celestial and earthly things there can be no commixture. For celestial things are spiritual and light, and naturally always seeking upward. But earthly things are heavy and always weighing downward. If, therefore, you hold to spiritual things, they lead you upward; if earthly, they weigh you downward. Therefore, they left their nets, lest they should be more of an impediment of labor for them than an addition of utility. 21. *And passing on thence, he saw two other brothers, James of Zebedee and John his brother, mending their nets, and he called them likewise.* For they were fellow citizens by habitation, concordant in affection, equal in the craft of their office, joined by the piety of brotherhood; therefore he called these also in this way, lest a dissimilar calling should separate those joined by so many good things. Someone has spoken graciously concerning this double utility of the brothers, since the whole Church had especially to be built in charity, as he himself says: *But this is the commandment, that you love one another, as I have loved you* (John 15:12 and 15:35). And again: *In this shall men know that you are my disciples, if you have charity one toward another.* For just as in a bodily edifice stone is bound to stone by means of mortar, B so in the building of the Church, Christian is connected to Christian by means of charity. Therefore, upon the fraternity of charity he composed the foundations of the Church, that flowing with the roots of charity, it might ascend like a humor into the branches. And this is over and above natural charity, so that charity itself might be held more firmly not only through grace, but also through nature. For so did God in the Old Testament: for, about to build that people through the Law, he placed the beginning of the building above Moses and Aaron, who were brothers. But because the grace of the New Testament was to be more abundant than that of the Old, therefore he built that people indeed according to one fraternity, but this one according to two. *Mending their nets*. Which is a sign of the greatest poverty. They were mending old ones, because they had no new ones from which to buy. And that which pertains to their greater piety, in such great poverty they were occurring to their own father in such a way that they were carrying him with them in the boat, not that he might assist them in the work, but that they might console him with their presence. But because they indeed are reported as *casting* their nets, by all the evangelists, but these as *mending* them: I do not believe this is without reason, especially since they could have said without any damage to the intellect: “And there he saw him and him,” and not say, “Mending their nets.” Likewise, we have not dared to estimate those as swifter for preaching because they were already *casting* their nets, and these as slower because they were still *mending* their nets: because to know the difference between such things as theirs is the concern of God alone. Lest perhaps, therefore, those were said to be *casting* their nets on account of Peter, but these *mending* them on account of John: because Peter preached only the Gospel, and did not compose it, but Mark composed what was preached by him; but John both preached the Gospel and he himself composed it. And not only did he compose it, but he himself also composed the nets of all the evangelists. For when almost all had composed only the human [accounts] of Christ, he intermingled with them also the divine [accounts] of his own, so that the Holy Spirit might leave no opening for scandal in them, from which the fishes might go out. And that we may now say what we omitted above in the texture of the net: because he circumposed to it as if heavy lead, that is, the heavy torments of inextinguishable flames and immortal worms, so that it might be able easily to penetrate the depth of human hearts. C *...they, leaving their father and the boat, followed him.* See that Peter and Andrew are said to have left their nets: but James and John, their father and the boat. For there are three things generally, which everyone who comes to Christ ought to leave: carnal acts, worldly substance, carnal parents. For by the nets of fishing, carnal acts are signified: by the boat, substance: but by the father, all parents. And see, that first the nets left are signified, afterward the boat, and in the third place the father: because it is fitting first to leave worldly acts; for they are those which especially kill the spiritual. Secondly, substance, because it does not so much hurt to have something in the world as to perform some act; yet even this having itself hurts. In the last place, parents, who though they themselves also do hurt, yet they hurt less than the riches and acts of this age. They left the boat, therefore, that they might become governors of the ecclesiastical boat; they left the nets, that they might no longer bring fishes to the earthly city, but men to the celestial city; they left one father, that they might become the fathers of all spiritual ones. D
The eighth homily from the fourth chapter (a).
23. *And Jesus went about all Galilee.* — Every king about to fight against an adversary king, first gathers an army, and thus goes to the fight: so also does the Lo...
Lord, intending to fight against the devil, first gather the apostles, and thus begins to preach the Gospel throughout all Galilee. For the overthrow of the devil is the preaching of the truth; the deadly arrow in his bowels is the discourse of justice; his dejection is the work of signs; the despoiling of his power is the conversion of the faithful. And an earthly king indeed gathers an army, that by their labor he may himself obtain glory; but He gathered the apostles, not that He might obtain glory through their labor, but that through His own labor He might provide victory for them. He went about all Galilee, just as a diligent physician goes about those who are gravely ill, applying suitable medicines to each particular passion: because they, being weak, could not come to the physician. And the Lord indeed went about several regions. We, however, who are pastors of every region, although we have no necessity to go around the regions, yet ought to go around and consider the individual species of the people’s passions: that is, to attend diligently to those among the people who suffer from the disease of avarice, that we may make some discourse about the evil of avarice as a remedy for the health of him who is stirred by the stings of avarice, according to the sentiment of Paul saying: *Having food, and wherewith to be covered, with these we are content. For they that will become rich, fall into temptation, etc.* (1 Tim. 6:8, 9). Likewise, we ought to provide for those in the people who suffer greatly from the burning fevers of lust: and that we may bring forth some medicine for the remedy of their passion in the Church from the medicinal apothecary of the Apostle, who says: *Every sin, whatsoever a man shall do, is without the body: but he that committeth fornication, sinneth against his own body, etc.* (1 Cor. 6:18). And just as a diligent father of a family knows what is necessary for each one in his house: so also a priest ought to learn the morals and acts and way of life of each one, that he may provide what medicine is necessary for each: to whom there is consolation, consolation; to whom there is rebuke, rebuke. But he for whom a harsher medicine of rebuke has been set according to the quality of his passion, ought not to be indignant: because neither does an infirm person get angry at a doctor if he applies some biting medicine. For he does not consider the harshness of the medicine, and get angry, but he considers the benevolence of the doctor, and endures it: because he desires to benefit him, not to harm him. But just as an infirm person, who himself comes to the doctor, is already in part healthy: so also the sinner himself, who comes to the priest, and seeks the medicine of doctrine or penance, is already in part just. But he is held by a grave infirmity whom the priest follows with words, and he does not perceive the medicine of spiritual words, nor is he improved, but as one who suffers from a stomach condition, whatever he has eaten and drunk, he vomits up again. So also that suffering soul, whatever it has heard, immediately throws it out from its senses: thus those infidel Jews to whom it was said: *Their soul loathed all manner of meat* (Ps. 106:18): that is, all meat of doctrine nourishing the soul. D *Teaching and preaching the Gospel of the kingdom.* It is one thing to teach, another to preach the Gospel. For He taught them, saying to them the natural justices, which, even if He did not speak them, natural reason itself would teach them: such as chastity, humility, patience, and the rest similar to these: which men, even if they do not hear them, yet from themselves understand to be good, as the Apostle says to the Romans: *For when the Gentiles, who have not the law, do by nature those things that are of the law, etc.* (Rom. 2:14). But perhaps you say: If He taught them those things which all understand, what need did He have to teach them? Hear. Doctrine was not discovered on account of the manifestation of obscure things so much as on account of the excitation of the heart and spirit. For such is human nature: that with carnal delights prevailing in a man, the knowledge of natural justice which is in him is excluded, and as if led into oblivion, it is cast out from memory and falls asleep. When, therefore, the doctor A begins in them to rebuke and beat back carnal evils, and to terrify them with the future judgment: as if cutting off carnal delights, he brings knowledge back into their memory, and restores it in their senses. Hence also the divine Word is called a sword: because just as a sword cuts through flesh, so does the divine Word cut through carnal concupiscences. And just as if you take weeds from a field, the wheat flourishes in it: so also if concupiscence is cut off from a man, justice flourishes: because just as herbs choke the wheat, so also carnal concupiscences choke discipline. Do you see, therefore, that doctrine does not introduce new knowledge, but brings to mind what was forgotten? If, therefore, human speech has such great power, providing sound to the ears, do you think what the Lord’s speech did, when it was a living spirit, sounding not only in the ears, but also working in the hearts? *Preaching the Gospel,* however, He promised the mystery of justice. For the Gospel is good news. But good things are announced to men when there is promised to them celestial beatitude, the remission of sins, the adoption of sons, the resurrection of the dead, and the immortality of life, the inheritance of the celestial kingdom and the possession of eternal glory, the society of angels, and the communion of the Spirit, and the brotherhood of Christ, and the fatherhood of God. These things all the ancients manifestly had neither heard, nor hoped for. And therefore, not hoping for the reward of a good work, they despised the labor of justice, and transferred themselves to carnal delights. Because all justice is troublesome to all those living in the flesh, therefore the labor of justice is not sustained unless their reward is expected. Therefore, He evangelized to them celestial beatitude, that He might stir their hearts to the patience of good work and the desire of celestial rewards, either teaching or interpreting for them the prophecies concerning His own advent: so that the doctrine of interpretation itself might be for the sake of rebuke, and the evangelization for the sake of the announcement of future goods in Him. *And healing every sickness and every infirmity among the people.* What He said, *sickness*, He intended to pertain to corporal passions: but what He said, *and every infirmity*, to spiritual passions of the soul. For not fewer diseases vex the soul than the body. And although indeed He had said, *Healing sicknesses and infirmities*, we could have understood both as corporal passions, so that *sicknesses* might be understood as graver passions, but *infirmities* as lighter anxieties. But now when He says *every sickness*, He concludes every kind, whether of grave or light passions; the addition of the other clause seems to be superfluous, unless we understand one as corporal passions, but the other as spiritual. We can, however, understand both clauses as referring to both passions thus: that is, *every sickness*, whether corporal or spiritual: and, *every infirmity*, whether corporal or spiritual: that we may understand *sickness* as the disease of the soul of some passion, but *infirmity* as unbelief; for instance, he who is subject to the disease of avarice, or of lust, or of vainglory, suffers from a sickness of the soul: but he who is ignorant of the mystery of God's calling, he is held as infirm in faith. For many are they who can do good works, and please God, but they do not: because they are ignorant of the mystery of God's calling, and they themselves are infirm. But some are so enslaved to carnal passions that even if they know the mystery of God's calling, yet they are not permitted to do well, and they themselves are the ones having the sickness. But He healed corporal passions by the power of divinity, but spiritual ones by the word of piety. For just as medicine is to a sick body, so the Word is profitable to a sick soul. Next, see that He did not first put, *Healing every sickness and every infirmity*, but first, *Preaching and teaching the Gospel of the kingdom*, and afterwards, *Healing*, for two causes. First, because the miracles of powers build up souls, [the] second, [He spoke] the words of piety. For this reason that is put first which is judged more necessary. Then because no
one believed that Christ could perform miracles because He preached the truth; but because He could perform miracles, He was believed to be preaching the truth. 24. *And all those who had [anyone] sick brought them unto Him, and He cured them* (Mark 1:34). In some places it puts, *And he cured many* (Luke 7:21), just as also there: *And as many as touched Him were made whole* (Matt. 14:36). But here He says simply, *And He cured them*: signifying that He cured everyone. Just as a new physician entering a city, willing to give demonstrations of his skill, cures all who come to him, and does not think so much about receiving a fee as about commending his reputation; but when his good fame has become manifest, then according to his labor he begins to exact a fee: so also the Lord, beginning to preach, did not heal some according to judgment, but all indifferently; but after all Judea knew Him, He sold the benefits of healings for the worthy price of faith, saying to each one, *Be it done unto thee according to thy faith* (Matt. 9:29). Yet not to all, but to those whom in His foreknowledge He had prepared before they came.
Homily Nine on the Fifth Chapter
Why Christ ascended into the mountain to teach. 1. *But Jesus, seeing the many multitudes, went up into a mountain.* Every craftsman, according to his profession, seeing the opportunity for his work, rejoices. If a carpenter sees a good tree, he desires to cut it down for the work of his craft; if a farmer sees fertile land, he desires to plow it. And what shall I say of rational humans? The irrational horse itself, leaping from the stable, if it sees open fields, snatches at the bit and is excited to run: so also the Lord, seeing the great congregation of the people, was excited to teach. So also every priest, when he sees the church full, his spirit rejoices and he is delighted to teach; but if he sees the church empty, he is confounded and can say nothing. *He ascended into a mountain.* Could He not have taught there, where the people already were? But for two reasons He ascended into the mountain. First, that He might fulfill the prophecy of Isaiah saying: *Get thee up upon the high mountain, thou that bringest good tidings to Zion* (Isa. 40:9). Secondly, that He might show the mystery of piety. For His ascension is the height of virtues. He ascended, therefore, into the mountain, that He might show us that he who teaches the justice of God ought to stand in the height of spiritual virtues, and he who hears it equally as well. Let him who teaches be himself an example of his own words, so that he may teach more by action than by speech, as the Apostle says to Timothy: *Be thou an example of all the faithful* (1 Tim. 4:12). But he who walks through the valleys of this earthly life treads dark paths, and speaks lofty sermons: he does not instruct another, but chastises himself. For no one can stand in the valley and speak from the mountain: but either stand where you are, and speak from there; or where you speak from, there stand. If your soul is on earth, why do you speak of heaven? If therefore you stand on the earth, speak of the earth: but if you speak of heaven, stand in heaven, so that you may say with the Apostle: *For our conversation is in heaven* (Phil. 3:20). But that people which hears the justice of God ought for this reason to stand in the height of good works, because the disciple ought to be an imitator of the master. But if you live in sins and hear the words of justice teaching, you acquire judgment for yourself, not salvation. For you hear, so that you may not have an excuse of ignorance before God. Behold, if a man desires with his whole heart to learn any art, suppose painting or building, when he has frequently heard or seen his master, he takes himself in private, takes the tool, and tests himself, if he can now do what he has frequently heard or seen. So also you, if you do not want to do justice, why do you hear the preacher of A justice? Why do you call him teacher, if you do not want to be his disciple? Understand therefore: I tell you a natural thing, according to the scripture of this place. If you are on the mountain, and the preacher in the valley, you, placed on high, hear his voice, because the voice ascends better to what is on high: but if you should stand in the valley, and your doctor speaks from the mountain, his speech does not profit you much. Therefore in the first place the people should consider what sort they are, in the second place what sort of priest they have: because a bad doctor does not harm a good people much, but a good doctor does not profit a bad people much. But now the people does not see itself, which it ought first to see, but always sitting, it judges concerning the morals of priests. Therefore the present scripture teaches us that the doctor as well as the people should ascend upon the mountain of holiness, if he who wants to hear the doctrine of piety. Or certainly thus: the mountain is called the Church, of which the prophet says: *A mountain of God, a fertile mountain* (Ps. 67:16). Christ therefore ascended into the mountain, that there He might deliver to His disciples the mysteries of truth, showing that everyone who wants to learn the mysteries of truth ought to ascend into the mountain of the Church: but not into every mountain, but into the fertile mountain. For there are also mountains of heretics, not fertile, but coagulated: in which the mysteries of the truth are not delivered, but lies fighting against the truth. Therefore also the Holy Spirit reproves those who ascend into such mountains through the prophet saying: *Why do you look with suspicion upon coagulated mountains?* (Ibid., v. 17). For the heresies of the church are called coagulated, because *Their heart was coagulated as milk* (Ps. 118:70). 3. *Blessed are the poor in spirit.* Although the evangelist Luke also explains the beatitudes in part, nevertheless these beatitudes are to be understood as more perfect than those: because those were spoken in a level place, but these to the perfect upon the mountain. Those to the mediocre, but these to the perfect and to the leaders of the people, just as the apostles were, to whom these things were said: the reason for whose difference we have explained more fully there. Therefore He said simply "poor" there: but here "poor in spirit." A person poor in spirit is humble of heart (Luke 6:20): that is, having a poor spirit, who does not think great things of himself. Just as conversely a person rich in spirit is understood to be one who thinks great things of himself, and is proud, who does not fulfill the command of Christ saying: *Unless you be converted and become as this little child, you shall not enter into the kingdom of heaven* (Matt. 18:3). For he who has now been converted and become as a child, he is also poor in spirit. And he who is poor in spirit, he has been converted and become as a child. And according to the testimony of Christ indeed, and the Apostle, *The fullness of the law is love* (Rom. 13:10); but the nurse of love is humility, and the mother of all evil B is pride. Therefore the beginning of all good is humility, and of all evil is pride. Finally, even the beginning of perdition began from pride through the devil, and the beginning of salvation from humility through Christ: therefore He conveniently made humility the beginning of all the beatitudes. And why did He not say clearly, Blessed are the humble in spirit? I have been able to find only this color of reasoning for this, that He might show not only those who are humble, but also those who are humble in need, who are so humble that they are always begging for the help of God. Whence in the Greek He does not say, Blessed are the poor: but, Blessed are the needy, or, Blessed are the beggars. For a poor person is one who indeed has distress, but not so much that he is forced to beg. According to which distinction also the prophet says: *Blessed is he that understandeth concerning the needy and the poor* (Ps. 40:2). Therefore He says, *Blessed are the beggars in spirit*, that He might show those who are humble in ultimate necessity. If therefore He had said, Blessed are the humble in spirit, He would have signified nothing more than [just] the humble: but now [He signifies] both the humble, and those who are humble according to faith, and those who understand whence the help of man proceeds. For there are many who are naturally humble in spirit, and not from faith. Such people do not seek the help of God. But those who are humble according to faith, and who are understanding, while they fear greatly for themselves, do not cease to knock for the help of God. Because it is theirsA to possess the kingdom of heaven. For what is this? Is the kingdom of heaven not for others who study other virtues? Yes, it is. For just as other vices lead down to hell, especially pride—since pride is the root of all evils—so also do all virtues lead into the kingdom of heaven, but humility especially; because pride is the root of all evils, without doubt humility is the root of all goods (Luc. 14. 11); and because it is characteristic that he who exalts himself shall be humbled, so also he who humbles himself shall be exalted. 5. Blessed are they that mourn. And those who mourn their own sins indeed are blessed, that is to say, they are moderately blessed: but they are more blessed who mourn for the sins of others, B because it is certain that those who mourn for the sins of others do not have their own to mourn. It is fitting that all teachers, and those who are on the mount, should be such as these. For since all the teachers of the Christian people are fathers, how can they be without mourning, when they see every day the souls of Christians falling even unto hell? For concerning the angels who are to go out at the end of the age to mark the servants of God who mourn for the sins of others, it is written through Ezekiel: Go through the midst of Jerusalem, and mark the men that mourn for the iniquities that are done in the midst thereof (Ezech. 9. 4). For Jerusalem, indeed, is the Church of Christ, whose foundations are upon the holy mountains. For they shall be comforted. C If the comfort of those who mourn is the cessation of the mourning of punishment, since those who mourn their own sins, having obtained indulgence, shall be comforted in that age: how shall those who mourn for the sins of others be comforted in that age? Shall they cease to mourn for sinners? Yes. Because as long as they are in the world, not knowing the providence of God, nor understanding fully those who sin by the compulsion of the devil, and who do not love evils by evil intent, all who see those sinning mourn, thinking that all are circled and compelled by the devil. But when in that age they shall have known the providence of God, and shall have understood clearly that those who were of God could not perish, but those who perished were not of God, since no one can snatch [them] from the hand of God: then, their mourning for them being laid aside, they shall be comforted, and without the mixture of any sorrow, they shall rejoice in their own blessedness alone. For as long as there is charity of the saints toward sinners, there is also mourning. But there, neither is there charity of the saints toward sinners, nor mourning, even if they were kin, as the parable teaches, in which the rich man says to Abraham: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame (Luc. 16. 24). Did Abraham have mercy there upon his own burning son? For he who had been a glutton was tormented more in that part of his body where he had sinned more, that is, in his gullet. D Blessed are the meek. For the meek man neither provokes evil, nor is provoked by evil, nor does the cause of sin prevail against him, nor does the cause of sin ever arise from him against another; but rather, he is content to suffer injury than to inflict it. For unless a man is content to be harmed, he can never be without sin: because just as weeds are never lacking in a field, so there are never fewer sources of provocation in the world. He, therefore, is truly meek who, when he has been harmed, neither thinks to do evil, nor does it. For they shall inherit the earth. Without doubt, the earth of the living, of which it is written, I believe to see the good things of the Lord in the land of the living (Psal. 26. 13). This earth, as some say, as long as it is in this state, is the earth of the dead, because it is subject to vanity; but when it shall have been freed from the servitude of corruption into the liberty of the glory of the children of God, the earth becomes the earth of the living, that the immortal may inherit immortality. I have read another expositor [who says] that the heaven in which the saints are to dwell is called the earth of the living, which, as far as our lower region is concerned, is heaven, but as far as that higher heaven is concerned, it is called earth. Others say that because our body is on the earth, and as long as it is subject to death, it is the earth A of the dead; but when it shall have been transformed and made conformable to the glorious body of Christ, it will be the earth of the living, and the eternal shall inherit the eternal land, and the spiritual and holy [shall inherit] the spiritual and holy [land]. 6. Blessed are they that hunger and thirst after justice. To hunger and thirst after justice is to desire the justice of God. So that, whether men do the justice of God or hear it, they may not hear or do the justice of God as if they were unwilling, but from the desire of the heart: because every good, which men do not from love of the good itself, is ungrateful before God. Whence the Lord, through John, did not call all simply to drink, but only those who thirst, saying: If any man thirst, let him come to me, and drink (Joan. 7. 37). I think that it is not without reason that He said to hunger after justice and to thirst. Therefore, he now hungers after justice who desires to live according to the justice of God, which is of a right heart: but he thirsts after justice who desires to acquire the knowledge of God, which he can attain from the study of the Scriptures, which is the mark of a teachable man. For they shall be filled. Namely, with the abundance of the reward of God. Because the rewards of God shall be greater than the avaricious desires of the saints. 7. Blessed are the merciful, for they shall obtain mercy [from God]. He is not only merciful who has mercy upon the poor, or the orphan, or the widow: for this mercy is found frequently even among those who do not know God; but he is truly merciful who has mercy upon his own enemy and does good to him, according to what is written: Love your enemies, and do good to them that hate you (Luc. 6. 27). For God also not only gives rain upon the grateful, or commands His sun to rise, but also upon the ungrateful. Whence He also says thus: Be ye merciful, as your Father also is merciful, etc. (Luc. 6. 36). And truly blessed is such a one, because his mercy, if indeed he does not have sin—which is difficult in human beings—profits him for an increase of justice: but if he does have [sin], for the remission of sin, because he can say confidently, Forgive me my debts, as I also forgive my debtors (Matth. 6. 12). 8. Blessed are the clean of heart, for they shall see God. There is a twofold way of seeing God, both in this age and in that one. In this age, indeed, according to what is written: He that seeth me, seeth also my Father (Joan. 14. 9). For they are clean of heart who not only do not do evil, nor think it, but furthermore, those who both always do every good and think it. For sometimes one does good and does not think it, [those] who do not do good for the sake of God, and such good God does not reward: because it is not the good that is done that is rewarded by God, but that which is done well. But he who does good for the sake of God, without doubt also thinks the good. Therefore, he who does all justice, and thinks it in his mind, sees God, because justice is the image of God. For God is justice. Therefore, according to the extent that one frees himself from evils and does good things, according to that [measure] he sees God, either turbulently, or purely, or moderately, or more amply, or in part, or perfectly, or sometimes, or always, or according to human possibility. In this very way, he who acts and thinks evilly sees the devil, because all evil is an image of the devil. But in that age, in this way the clean of heart shall see God face to face, no longer through a glass in a dark manner as here (1 Cor. 13. 12). 9. Blessed are the peacemakers, for they shall be called the children of God. Peace is the only-begotten God, of whom the Apostle says: For He is our peace (Ephes. 2. 14). Therefore, those who love peace are children of peace. Who are the peacemakers? They are not only called peacemakers who reconcile enemies in peace: but also those who are unmindful of evils, [and] they themselves love peace. For many are they who indeed willingly reconcile the enemies of others in peace, and they themselves are never reconciled from the heart to their own enemies. Such as these are deceivers of peace, not lovers. For that blessed (good) peace is that which is placed in the heart, not in words. Do you wish to know who is truly a peacemaker? Hear the prophet saying: Restrain thy tongue from evil, and thy lips, that they speak no guile (Psal. 35. 14). That is, let not your tongue speak evil speech. For just as a fire from a small spark [creates a great conflagration: so also an evil word from a slight occasion...]
kindles a great enmity. The lips of the foolish speak guile, who carries peace on his lips and keeps malice in his heart. If you are a Christian, either think what you say, or say what you think. Turn away from evil and do good (Psal. 33. 15). He did not say, Do not approach evil, but, Recede from evil. But he is commanded to recede who has approached it. Since, therefore, God is merciful to our incontinence, because if He had said, Do not approach evil, either few or none could have fulfilled this; for nearly all men are prone to evil: therefore He says thus: It would indeed have been better if you had not approached evil; but if, as a human being excited by the carnal impulses of nature, you have approached evil, at least recede from evil out of consideration for the fear of God. Since to approach evil is perhaps in accordance with the flesh of human infirmity: but to remain in evil and to execute evil is of malice, not of infirmity. Seek peace and pursue it (Ibid.). He did not say, If peace follows you, accept it: but, Even if it flees from you, pursue it. For instance, if (which is human) you have a dispute with someone, if indeed he invites you to peace first, peace is following you, accept it with joy. But if he, being evil, remains in evil, peace is hidden from your eyes: you, as a son of peace, knock at the door of peace, and this is what it means to seek peace. And do not say, He did me injury first, and he ought to ask me first. You are more glorious if, being wronged, you seek peace than if you desired revenge. Seek peace, therefore, that you may find the reward of peace. For blessed are the peacemakers, for they shall be called sons of God. 10. Blessed are they who suffer persecution for righteousness' sake. He did not say, Blessed are they who suffer persecution from the Gentiles, lest you think that only he is blessed who suffers persecution for not worshipping idols. Therefore, even he who suffers persecution from heretics, because he will not abandon the truth, is blessed: because he suffers for righteousness' sake. For the Gentiles deny Christ, but heretics deny the truth of Christ. But whoever denies the truth of Christ, denies Christ Himself. For Christ is the truth. And therefore heretics, who do not cause persecution for Christ's sake, but for the truth of Christ, on the surface appear to be Christians, but in reality are Gentiles. Not only a heretic, but even if some one of the powerful B who appear to be Christians, perhaps being rebuked for his own sins, has become your enemy and has persecuted you, you are blessed with John. For John the Baptist was not killed for the sake of Gentilism, nor for the sake of heresy, but because he rebuked Herod for his adultery. But also all the prophets were killed not by Gentile kings, but by their own people: not because of their Gentilism, but because they rebuked their sins. But if one who suffers something from his own people for the cause of God has no reward, then neither did the prophets have one. But if it is true that the prophets are martyrs, without doubt he who suffers something for the cause of God, even if he suffers from his own people, has a reward. Therefore, Scripture did not set down the persons of the persecutors, but only the cause of the persecution, so that you might not look at who is persecuting you, but at what he is persecuting you for. What then, if someone has persecuted you, not for the cause of God, but for a private matter? For instance, to take away some property of yours: he indeed who has persecuted you without cause is guilty: but you are not blessed, because you did not suffer persecution for righteousness, but for a private cause. Plainly, if you will to fulfill that which was said: If anyone strikes you on one cheek, offer him the other also; and whoever wills to take away your goods, do not forbid him (Infra v. 59), you were suffering persecution for the cause of God, yet later you suffered either loss or injury for God. But if you have resisted even with sin, and could not endure, you have lost the reward of blessedness. C
As if one were replying to God: Lord, what if we have not suffered persecution for You, or for Your righteousness, but have come into shame and into the blasphemy of wicked men? Blessed, He says, you shall be, not only when you have suffered persecution, but also when men have reviled you. Behold, many men become our enemies for the cause of God, but they do not persecute us openly, perhaps because they cannot; yet, going around all things, they blaspheme us and say of us things that are disgraceful. Blessed shall you be when men revile you and say every evil word against you, lying for My sake (Matth. 5, 11). For as it is true that he who has offered us a cup of cold water, his reward does not perish: so he who has done us injury by even one very light word, our soul shall not be empty of a reward. Therefore, for one to be blessed while blasphemed, these two things must concur: that he is blasphemed falsely, and that he is blasphemed for God's sake: otherwise, if one is lacking, there is no longer a reward of blessedness. For instance, if someone says of you what is a foul lie, but not for the cause of God, but grieving because of some private enmity, he indeed has sinned, but you do not have the reward of righteousness: unless perhaps when you could blaspheme back, you did not blaspheme back for the sake of the righteousness of God: or when you could vindicate yourself, you did not vindicate yourself: and then you are blessed, and the private cause has been made for you a cause of God. But if you are blasphemed for the cause of God, yet the evil spoken of you is true: again you are not blessed, because it was true what was said of you; and that blasphemy pertains to you not to the reward of righteousness, but to the vengeance for sin. Therefore, He placed both: both lying, and for My sake. 12. Rejoice and exult. Why? Because your reward is great in heaven. Ponder the earthly shame with the heavenly glory, and see if it is not much lighter, that which you suffer upon earth, than that which you await in heaven. But perhaps you say, Who is able, when blasphemed falsely, I do not say to rejoice, but even to bear it magnanimously? Whoever is not delighted by vain glory. For he who longs for what is in heaven, does not fear opprobrium on earth: nor does he think of what men say for his sake, but what God judges of him. For he who rejoices in the praise of men, and as much as he rejoices, so much he is saddened: he is saddened by the vituperation of men, and is saddened as much as he rejoices. But he who is not lifted up by the praise of men, is not humbled by their vituperation. Everyone, where he seeks glory, there he fears shame. He who seeks glory on earth, fears shame on earth. But he who seeks glory nowhere but only with God, he does not fear shame, except only that of God. If a soldier endures the peril of war while he hopes for the plunder of victory; how much more ought you D not to fear the opprobria of the world, you who await the reward of the heavenly kingdom?
The tenth homily, from the fifth chapter.
13. A doctor ought to be adorned with all virtues. You are the salt of the earth. But if the salt has lost its savor, in what shall it be salted? etc. As if the apostles were asking, to whom He had spoken all these things, whether generally to the people or to them: wishing to show that He was speaking these things especially to them, He adds, You are the salt of the earth. This which He says, You are the salt of the earth, looks back to that which He said above: That a doctor ought to be adorned with all virtues. He ought to be poor, so that he may rebuke avarice with a free voice. He ought to be always sighing and mourning, either for his own or others' sins, so that he may confound those who do not hesitate to sin, before they sin, nor are they saddened after they have sinned, because they have sinned. Therefore let him sigh and lament, so that by this he may show that this world is grave and dangerous for the faithful. He ought to be hungering and thirsting for righteousness, so that he may [rouse] the slothful regarding works...
A by his example rather than by his voice. He ought to be gentle, that he may rule the Church by indulgence rather than by vengeance, so that he may be loved rather than feared. He ought to be merciful to others, but austere to himself, so that he may impose the heavy weight of justice upon himself, but a light one upon others. He ought to be pure of heart, so that he may not only not mingle himself in secular business, but not even think of the world. For just as the eye, the purer it is, sees the farther, so also the soul, the farther it is from worldly anxiety, the more it is near to God. But the man whose heart's eye looks at the world, his mind cannot see God. Moreover, let him be peaceful, so that his whole Church may be as one soul. For where there is no concord, neither is prayer heard there, nor is an offering accepted: for God is not there where discord dominates. Moreover, he ought also to be prepared for passion, not having vain desires for martyrdom, but the constancy of faith worthy of martyrs. For as regards wise men, not even that soldier is called prepared for war who desires to go out, but he who is able to go out. If, therefore, he is adorned with all these virtues, then he is as the best salt, and the whole people is seasoned by him more by seeing him than by hearing him. For the first doctrine is to see the good, but the second is to hear. 14. "You are the light of the world." While we consider what is the work of salt, what of light, he admonishes us that we should seek for what reason the apostles are compared to salt, and for what reason to light. The work of salt is to keep a thing in the state in which it found it, so as not to permit it to be changed for the worse, but it cannot lead it to the better. For instance, it keeps flesh, that it may not putrefy; but it cannot keep putrid flesh incorrupt. But the work of light is to dissolve darkness itself, and to illuminate those things which were in darkness. Thus also the apostles and the rest of the teachers are indeed the salt of the Christian people already knowing God, keeping it in the very knowledge of God and holiness, that is, of the cultivated earth which has now been subjected, as it were, to a ploughshare and plow by the word of the cross. But they are the light of the Gentiles, leading them to the light of knowledge, or the rest who by chance have fallen into the darkness of sins in the Church. Likewise, the good conduct of a priest, without the word, indeed keeps the holy ones in holiness by his example, but to lead the ignorant to the knowledge of the truth he cannot. Likewise, the word indeed can lead the ignorant to the knowledge of the truth even without good conduct, but to keep them in faith or holiness he cannot without good conduct, but he even scandalizes, as we shall show in what follows. Therefore, on account of their good conduct priests are salt, since the good conduct of priests is the seasoning of the people. But on account of the word of doctrine they are light, since the word is the light of ignorance. B But he called them salt first, afterwards, however, light, either because it is of the first place to preserve those whom you have, but of the second to call those whom you have not; or because it is first to live well, second to teach well. For through good conduct one ascends without doubt to knowledge: through knowledge, I do not know if one comes in every way to good conduct. For that reason, we see many who are learned indeed without the fear of God: but those who fear God without knowledge we see none. Or because, on account of the Jews, they were called salt first, not leading them to the knowledge of God, but seasoning them in the knowledge itself. But light, on account of the Gentiles called in the second place. Likewise, also, introducing it by a fitting comparison, he added, saying: "A city cannot be hidden, set upon a mountain." For although it itself should wish to be veiled, the mountain itself which carries it makes it manifest to all: thus also the apostles and priests who are founded in Christ, the high mountain, cannot be hidden: and if they should wish to hide themselves, Christ Himself manifests them, who bears them. What is this city? It is the Church of the saints, of which the prophet says: "Glorious things are said of thee, O city of God" (Ps. LXXXVI, 3). And citizens of it are all the faithful, of whom the Apostle says: "You are fellow-citizens of the saints, and domestics of God" (Ephes. II, 19). Its towers are the prophets, of whom it has been said: "Let there be peace in thy virtue, and abundance in thy towers" (Ps. CXXI, 7). Just C as from towers missiles are thrown against all enemies, so from the prophetic books healing examples of truth are proposed against the vain fables of the Gentiles and against the insane disputations of heretics. But its gates are the apostles, of whom it has been said: "The Lord loves the gates of Sion, above all the tabernacles of Jacob" (Ps. LXXXVI, 2): because through them the whole people enters to the faith. But its walls are the priests and the rest of the teachers, of whom the prophet says to this spiritual Jerusalem: "And strangers shall build thy walls" (Isai. LX, 10): because called from the Gentiles, they were made priests and governors of the Church. For just as walls themselves receive every onset of the Gentiles and of heretics, who like certain battering-rams strike the clergy, that is, the wall of the Church, with incessant persecutions. And just as they receive death-dealing arrows, so do the teachers, like living stones, receive the insane words of their perverse cogitation, proceeding from the impious quiver of the heart, and bind them fast by the virtue of faith. This city, therefore, is set upon a mountain: that is, the apostles, prophets, and the rest of the teachers, built in Christ. For Christ is the mountain, of whom Daniel speaks: "Behold a stone was cut out of a mountain without hands, and it was made a great mountain, and it occupied the whole earth" (Dan. II, 34, 35). Now, by another comparison, He wishes to show why Christ Himself manifests His saints and does not permit them to be hidden. That is because 15. "Neither do men light a candle, and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house." Who are the lighters of the candle? The Father and the Son. What is that candle? The divine Word, of which it has been said: "Thy word is a lamp to my feet" (Ps. CXVIII, 105). That it may shine: that is, that it may appear and illuminate those who are either in the house of the Church or in the house of all the worlds. What is the candlestick? The Church, which bears the word of life. Consequently, Paul also says: "Among whom you shine as lights in the world, holding forth the word of life" (Philipp. II, 15, 16). Consequently, every ecclesiastical man having the word of God is called a candlestick. But the bushels D are men of the world, empty of God and of all things that are of God. But they are called bushels because, just as bushels are empty on the top but full underneath, so all lovers of the world and of the flesh, in spiritual and divine things—which are rightly said to be the higher things—are empty and senseless: but in lower things, that is, in worldly and earthly things, they are in some measure full and wise. Therefore, as in a bushel, if you wish to deposit something, it is necessary that it fall down to its lower and dark parts: so to a carnal and worldly and empty man, if you say something that is of God, he does not hold it in the upper part of his mind or heart, nor does he carry it in his mouth; but it falls forthwith from his mind and heart down into earthly and dark things, so that it profits neither him nor others. But if also some temptation has been caused on account of the word of truth, he is immediately turned to the earth, and looking at the earth, like a bushel, he holds the word of God hidden under him. For he has turned and is looking at the earth, and hiding the word under him, when on account of some earthly cause he has not dared to speak openly the truth of the faith, either fearing carnal injuries, or death, or losses, or the rest of those things which obstruct carnal men, so that they do not dare to profess freely the word which they have believed. Now, however, knowing that he is a praiseworthy teacher who does what he teaches, he added and says:
A Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. That is, illuminate and teach in such a way that men do not hear your words only, but also see your good works, so that those whom you have illuminated through the word, as if with light, you may season through the example of your works, as if with salt; for he who teaches and does what he teaches, he truly teaches: but he who does not do what he teaches does not teach another, but condemns himself. And it is better to do and not to teach than to teach and not to do. For he who does, even if he is silent, corrects some by his example; but he who teaches and does not do, not only corrects no one, but also causes many to stumble. For who is not moved to sin when he sees the very teachers of piety sinning? Therefore, through those teachers who teach and do, God is glorified, but through those who teach and do not, He is blasphemed. For example, if priests teach well and live better, the Gentiles, seeing them, say: Blessed is the God who has such servants. For truly their God is the true God. For if He himself were not just, He would never hold His people to such justice. For the discipline of the Lord is demonstrated by the morals of his household. B It is not like our philosophers, who speak great things and do not even small ones. But if they teach well and conduct themselves badly, those who see them say: What kind of God is theirs, who do such things? Would He endure them doing such things if He did not agree with their works? Our fathers, as they suppose, while worshiping idols, kept every justice: but these men speak glorious words and do ignominious deeds. Do you see how God is blasphemed through bad Christians? Nor can the Lord have a good reputation who has a bad household. Whence it was said to the people of God: For the name of God is blasphemed among the Gentiles through you (Isai. 52. 5). 17. Do not think that I have come to dissolve the law, or the prophets. For two reasons he says he did not come to dissolve the law, but to fulfill it. First, so that he might provoke his disciples, whom he had taught above that they ought to be adorned with all good works, to his own example by these words: that, just as he himself was fulfilling the whole law, so they too might hasten to fulfill all the things—even the least—of the law. Then, because it was about to happen C that the Jews would slander him for working on the Sabbath and for touching leprosy, as if he were dissolving the law, therefore, before he incurs the slander, he satisfies the slanderers, saying: Do not think that I have come to dissolve the law, or the prophets: I am not come to dissolve, but to fulfill. The law and the prophets do these two things. And they both prophesy of Christ and constitute a law of living: both of which Christ fulfilled. Concerning himself, indeed, thus: when he was born and called Emmanuel; when he was circumcised; when he was presented in the temple, and sacrifice was offered for him, namely two turtledoves, or two young pigeons; when he fled into Egypt, he fulfilled the law; when he lived in Nazareth; when he entered the temple with an ass; when he was praised by children; when he was crucified among the wicked; when he was given vinegar and gall to drink; when he commended his spirit into the hands of his Father; when he left his garments to be divided; when he descended into the lower world and visited all the sleepers; when he ascended with a shout; when he sat at the right hand of the Father; when he is yet to come, calling to the earth from the rising of the sun to its setting; when he shall sit in the valley of Jehoshaphat and shall judge all the nations, he fulfills the prophecies; for unless these things had been done, the prophets would have been liars: but now all are fulfilled, and shall still be fulfilled when the stars fall, when the sun is darkened, when the moon is changed to the color of blood, when the sky is folded up like a scroll. But according to the second way of seeing, he fulfilled the law in two modes. First, by dissolving the exterior figures of the law, but fulfilling its interior truths. D For example, in the law, he commanded that no one should do any servile work on the Sabbath, except what is done by every creature, namely, that which is necessary for human life: this is figurative, because in this way God ceases from work on the Sabbath. Spiritually, according to the truth of the Gospel, servile work is sin: For everyone who commits sin is a slave of sin (John 8. 34). But every good work is not servile, but liberal, and is done for the freedom of the soul, even if the work itself appears corporal at first sight. Do you see, therefore, that Christ, working on the Sabbaths, fulfilled the law, did not dissolve it; he manifested it, he did not hide it? Likewise, it had been written in the law that one ought not to touch leprosy. This is figurative. For by leprosy, sin is understood. Therefore, Christ touching the leprosy did not dissolve the law, but fulfilled it. For cleansing the leper, he performed an act of justice, not of sin. And through this, he touched justice, not sin, which is truly leprosy. For he who did not commit sin, neither was deceit found in his mouth, it is certain that he never touched leprosy: that is, sin (Isai. 53. 9). Deservedly, therefore, he says, Until all things happen. One iota or one tittle shall not pass from the law, until all things happen. Because the mysteries of those things that were to be from the beginning of the world until the end were prophesied in the law, so that it might not seem that God had not known beforehand any of those things which come to pass, for this reason he says, It cannot be that heaven or earth should pass, until all things which have been prophesied in the law shall have been fulfilled by the very facts. A noble man, if he is found in even a base lie, blushes: and how shall God not do what he promised in the law, or do it differently? A wise man does not leave his word empty, whatever he may have said: and how shall divine words be able to remain empty without an outcome? God punishes man if he does not do what he teaches another: how then did Christ not fulfill in action what he spoke in the prophets? Then he fulfilled the law in these least things. 19. If anyone shall dissolve one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven. But first let us see what these least commandments are. And some indeed have interpreted them in one way, and others in another. But I think the Lord himself clearly shows what they are, saying demonstratively: If anyone shall dissolve one of these least commandments: that is, those which I am about to say. For such is the manner of speaking in the Scriptures: the things that are to be said shortly are spoken of as if they were already said, as it is there, Hear these things, all ye nations (Psal. 48. 2). What [are] these things, if not what he was about to say in the following verses? The commandments of Moses, therefore, are easy in action, Thou shalt not kill, thou shalt not commit adultery: and therefore they are small in recompense, but great in sin. But the commandments of Christ, that is, Neither be angry, nor lust, are difficult in the very act, and therefore they are great in recompense, but least in sin. But how it is easy to abstain from homicide or adultery is clear. For the very magnitude of the crime repels the will to do it, and therefore he who abstains from them has no praise, because it is no labor to abstain from them. For every evil, the more serious the crime is, so much the lighter it seems to be not to do it, and it makes a greater sin if it has been committed. But not to be angry is difficult in action, because while it is thought a light fault, it is not easily kept by many. And it is very laborious to be able not to be angry, because anger is naturally planted in men, and therefore they are great in recompense, because it is difficult and laborious to abstain from them. Therefore, even if a man has been angry or has lusted, it is indeed a sin, because it is an evil: yet it is not a grave sin, because it is difficult to abstain from them. Therefore, he calls these the least commandments of Christ, Do not be angry, do not lust. Which indeed seem great in observing, but in sinning they seem the least, as far as negligent men are concerned. Therefore those who commit light sins are least in the kingdom of God: that is, [he] who has been angry, and having been angry has not committed a great sin in action,
but has nevertheless been secured from punishment, yet is not in glory; because even if he has committed nothing of that sort, yet because he has followed his anger and has not repressed it in his heart, he has sinned. Hence the prophet commands us, if we have been angry, to be pricked in our hearts and repress our anger, knowing that if we have sinned even lightly through anger, we are sinners. Likewise, he who lusts, even if he has not acted, has sinned. Why? Because he willed it at all. Therefore, whoever is a teacher, if he has abstained from all, he is great; but if he has committed even these light sins, his priestly dignity profits him nothing; but cast out from the first ecclesiastical choir, he becomes among those who are neither in punishment, because they have not committed a grave sin, nor yet in glory, because they have contracted the wrinkle or stain of sin.
Eleventh Homily from the fifth chapter.
20. Unless your justice shall abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven. The justice of the scribes and Pharisees consists of the commandments of Moses; the fulfillments of those commandments are the commandments of Christ. This is therefore what He says: Unless someone shall have fulfilled that which is above the commandments of the law—and these my precepts, which among them were thought minimal—he shall not enter the kingdom of heaven: because those, as we have said, deliver [one] from the punishment which is owed to the transgressors of the law, but they do not introduce [one] into the kingdom; whereas these both deliver from punishment and introduce into the kingdom. But since it is the same thing, to break these minimal commandments and not keep them, why does He say above regarding the breaker: "Whoever shall break one of these least commandments shall be called the least in the kingdom of God," showing him to be, even if least, yet in the kingdom? But here, concerning the one not keeping [them], He says, "Unless the justice of a Christian man shall abound more than that of the scribes and Pharisees, he shall not enter into the kingdom of heaven"? For he who shall not enter into the kingdom of heaven will be outside the kingdom. But see that "to be least in the kingdom" is the same as "not to enter into the kingdom." For it is not to be someone in the kingdom and to reign with Christ, but only to be among the people of Christ. As if He were to say: Whoever shall break them and teach so, he will indeed be among Christians, yet a least Christian, or with the least Christians. But whoever enters into the kingdom becomes a participant of the kingdom with Christ, just as is said elsewhere to the good servant: "Enter into the joy of thy Lord" (Matt. 25.21): this is, that you may rejoice together with your Lord. Consequently, this person also who does not enter into the kingdom of heaven will not have the glory of the kingdom of heaven with Christ, but will nevertheless be in the kingdom of heaven: that is, in the number of those over whom Christ, the King of heaven, reigns. Now, He begins to show and teach what those minimal things are, the breaking of which He had predicted to be dangerous.
Lex per gratiam non aufertur. A 21. You know, He says, it was said to the ancients, "Thou shalt not kill." 22. "But I say to you, If anyone shall have been angry with his brother without cause, he shall be liable to judgment." This fulfilling of the law according to the mode of living became the second. For in doing and teaching these things, Christ fulfilled the law; He did not break it. For the commandment of Christ is not contrary to the law, but is broader than the law. The commandment of Christ holds the law enclosed within itself, but the law does not hold the commandment of Christ. Whoever, therefore, fulfills the commandments of Christ, silently fulfills in them also those of the law. For he who does not get angry does not at all kill; but he who fulfills the command of the law does not entirely fulfill that of Christ. For frequently, even a person does not indeed kill on account of fear of vengeance, yet he is angry. Do you see, therefore, that the law is fulfilled through grace, not abolished? Furthermore, without these commandments of Christ, the commandments of the law cannot stand. For if a license to get angry is granted, a cause for committing homicide is also given. For from anger, homicide is generated. But take away anger, and homicide is not committed. For everyone who is angry without cause, as far as his will is concerned, commits homicide, even if he does not commit it on account of fear. Therefore, grief is not of such a kind, as if a deed had occurred; but the sin of the one angry is of such a kind. Therefore John says in his canonical Epistle: "He who hates his brother without cause, is a murderer" (1 John 3.15). See the wisdom of Christ. Wishing to show that it is He who is God, who once spoke in the law, and who now commands in grace, that commandment which He placed before all commandments in the law, that same commandment He placed also now at the beginning of His own commandments. In the first place, it is written in the law, "Thou shalt not kill" (Exod. 20.13). Therefore, He began here immediately with homicide, so that through the concord of the commandments He himself might be found to have been the dictator of both the law and grace. B "He who is angry with his brother without cause shall be liable to judgment." Therefore, he who is angry with cause will not be liable. For if there were no anger, neither would doctrine profit, nor would judgments stand, nor would crimes be restrained. Just anger, therefore, is the mother of discipline. And so, not only do they not sin who are angry with cause, but on the contrary, if they have not been angry, they sin: because irrational patience sows vices, nourishes negligence, and invites not only the evil, but even the good to evil: because the evil man indeed, although he may not have been corrected, is not amended; but the good man, if he has not been corrected, perishes, because in the body, evil prevails more than good. Iracundia (anger) which is with cause is not anger, but judgment. For anger is strictly understood as a commotion of passion. But he who is angry with cause, his anger is now not from passion, but from a cause: therefore it is said to judge, not to be angry. I think, however, that Christ is not speaking about the anger of the flesh, but of the spirit. Nor does He speak to the flesh, but to the soul, just as we shall show in what follows. For the Lord knows that even if He commands the flesh, the flesh will not obey Him. Nor is it possible that the flesh not be disturbed: "Because the wisdom of the flesh is hostile to God: for it is not subject to the law of God" (Rom. 8.7). Nor can it be, Job saying, "Man born of woman" (Job 14.1), full of anger, not to be angry. C When, therefore, a man is angry and does not want to do what anger compels, his flesh is angry, but his mind is not angry. Therefore, there are many whose flesh is angry, but whose soul is not angry. Likewise, there are many whose flesh is not angry, but whose soul is angry, that is, those who appear patient and silent, and secretly think evil, and always seek an opportunity to do harm. "If anyone shall have said to his brother, Raca, without cause, he shall be liable to the council." That is, that he be one from the council of those who were against Christ, just as the apostles interpret in their canonical writings. "But if anyone shall say, Thou fool, he shall be liable to hell-fire." Raca, indeed, is said in Hebrew to mean "empty," although as far as the sense of the word goes, it is the same to say "Thou fool" and "Raca." For he who is empty, that one is a fool; and he who is a fool is without doubt empty, and of both words the injury appears to be one. For just as it is a thing unworthy for him to be called "Thou fool" who has in himself spiritual wisdom in the recognition of God the Father and Christ: so it is an unworthy thing to call a man "empty" who has in himself the Holy Spirit. For no one is called empty who has in himself the Holy Spirit, and no one a fool who knows Christ. And why does that word, that is, Raca, have the punishment of the council, but this word, "Thou fool," [that of] hell-fire? For if it is one sin, there ought to be one punishment for both. But as far as the intent of the speaker goes, these words have a difference now, even if as far as sense is concerned they are similar. For Raca was a common word among the Jews, which they said not out of anger, nor out of hatred, but out of some vain motion, more on account of familiarity than of anger. For each province is accustomed to have some opprobrious word, which they are wont to say not for the sake of strife, but for the sake of familiarity, to those of whom they have familiarity. As, for example, a patron to an appointed freedman, or a rich man to a poor man, or a townsman to a rustic, slighting his person rather than acting as an enemy. But perhaps you will say, if Raca is not said on account of anger, why is it a sin? Because it is said on account of contempt.
A For although his person seemed contemptible to you, the dignity of his Christianity was not contemptible. And if you did not wish to look upon him, you ought nevertheless to have looked upon Christ, who is in him. Furthermore, it is a sin to say "Raca" for another reason: because even if he deserved to hear something vain, it was not fitting for you to say anything vain, since it is written: *I say to you, that every idle word that men shall speak, they shall render an account for it* (Matt. 12:36). Whatever is not light is darkness; thus, whatever is not good is evil. The Apostle says: *Let no evil speech proceed from your mouth* (Eph. 4:29). And he does not say "if it is good" simply, but: *if it is good to the edification of faith.* If, therefore, we ought not to speak even a good word without a cause, unless it is for the occasion of edification—lest the good word itself, when spoken without a cause, be found to be idle and become evil—how much more ought we not to speak that word which is naturally evil in itself and pertains to the injury of the hearer? B Furthermore, do we draw a member of our mouth, which was created for the edification of others, or for the use of the body, or for the glory of God, into the service of vanity? For every vain word that is spoken is brought forth by the instigation of an unclean spirit. Thus, in speaking a vain word, we sin not only because we injure someone through that word, but because we give place in ourselves to unclean spirits to do what they will. Knowing this, Solomon said to the Lord: *Two things I have asked of thee, deny them not to me before I die: remove far from me vanity and lying words* (Prov. 30:7-8). For if it is a sin and a danger to transfer sanctified vessels to private uses, as Balthasar teaches us, who, having drunk from the sacred chalices, was deposed from his kingdom and from life (Dan. 5), then if it is so dangerous to transfer these sanctified vessels to private uses—in which the true body of Christ is not contained, but the mystery of his body is contained—how much more ought we not to give the devil a place to do what he wills in the vessels of our body, which God prepared for himself as a dwelling-place? But if anyone should say, "Fool," it must be understood everywhere in the common sense: "without a cause." That is, he who has been angry without a cause, he who has said "Raca" without a cause, he who has said "Fool" without a cause. But if to strike with a cause is not a sin, how much more is it not a sin to say "Fool" with a cause? For an evil word is also a kind of chastisement, and among the wise it is harsher than a whip. For what if the cause were such that retaliation is brought forth not with words, but with blows? For behold, the Apostle also says "Fool": *O senseless Galatians, who hath bewitched you?* (Gal. 3:1). But he did not sin, because there was a just cause for saying it. Thus Christ says to the disciples on the way: *O foolish and slow of heart* (Luke 24:25). C 23. *If therefore thou offer thy gift at the altar.* Since he had said above, *He that is angry with his brother without a cause*, and, *He that shall say Raca*, and, *He that shall say Fool*, he consequently subjoins: *If thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee.* He has, indeed, if you were angry with him without a cause, if you said "Raca" to him or "Fool" without a cause. If, therefore, because of these slight causes the brother is offended and not appeased, is it impossible for the gift to be offered to God and accepted? How shall they enter before the eyes of God who trample upon their brothers, plunder them, and commit many other unspeakable things against widows and orphans? First, we ought to know that as long as faithful men have any dissension between them, God cannot be a friend to them, their gift is not accepted, their prayer is not heard, or whatever other good they may have done; because no one can be a faithful friend to two enemies simultaneously. For example, if you speak well of that man in the presence of this one, you displease this one, and you come under suspicion as if you loved the other more; and if you speak well of this one in the presence of that man, you displease him, and you come under suspicion as if you D loved this one more. Therefore God does not wish to be a friend to the faithful as long as they themselves are enemies to one another, because if He were to show mercy to the one, the other would be saddened—and if he is not saddened, because he can do nothing against God, yet he does not rejoice in His benefits. But if he could do something against God, he would be angry at God because He had mercy on his enemy. Similarly, if He were to show mercy to these ones, the other would be saddened. Consider what kind of conscience God has toward us, and how He keeps the faith toward men; because He loves us perfectly, He does not wish to be a friend to our enemies. For example, you are two faithful enemies; therefore He does not wish to be a friend to you because He is a friend to him, and therefore He does not wish to be a friend to him because He is a friend to you. Therefore, in loving you, He is an enemy to him, and in loving him, He is an enemy to you. Does God not accept our gifts for His own sake, but for our own? God opposes one while keeping conscience toward the other; and while He loves both, He does not wish to be a friend to either, on account of their mutual enmities. Therefore God, in keeping faith with us, does not wish to become a friend to our enemies, and we do not keep faith if we love His enemies and hate His friends. For he who is a friend to the unfaithful and an enemy to the faithful, hates the friends of God and loves the enemies of God. But if we were to keep faith with the Lord, as He does with us, we would never cultivate the friendships of the unfaithful, we would never join ourselves in marriage with the unfaithful. 24. *Leave there thy gift, and go first to be reconciled to thy brother.* See the mercy of God, how He looks more to the utilities of men than to His own honors. For if He looked more at His own honors, He would have said: "Offer thy gift in the meantime, and afterwards go and be reconciled." But now He says: "Go first, and be reconciled, and thus coming you shall offer." As if He were to say to him: "Go. I am willingly slighted, I willingly suffer the loss of my honor, I willingly wait for my servants, provided that you come into friendship. Go, therefore, that you may know that I love the concord of my faithful ones more than gifts, because the gifts of men make no profit for God; for their charity works the glory of God." Do not say, "He injured me, not I him: he ought to make satisfaction to me, not I to him." If the Lord commands you to make friendship for the glory of your own salvation, you ought to ask all the more [if you were] the injured party, so that you may obtain a double glory: one, because you were injured; the other, because you were the first to ask. For if you injured him, and therefore you asked, God will spare you because you injured him, because you asked first; yet you have no reward, because you ask as a guilty party. But if he injured you and you asked first, you will have a great reward. Hasten, therefore, to anticipate your enemy in friendships, lest perhaps, while you delay, he may anticipate you in asking, and snatch the reward of piety from your hands. For if he injured you, and he asks you, your friendship is fruitless. For what justice have you done before God, if you were appeased after having been asked? For God does not command you to ask first wishing to place you under his feet, but wishing to set before you the glory of humility. But perhaps you say: "Behold, I wish to be reconciled: but tell me, how shall I be reconciled?" As the offense preceded, so should the reconciliation follow. If you offended in thought, be reconciled in thought. If you offended in words, be reconciled in words. For every sin, in whatever way it is committed, in that same way it is repented of. For example, you thought to do evil to some Christian; you cannot offer your gift before God, because you have the intention of doing harm in your heart. Rethink well that you thought evil, and you have repented. For the sin of thought is dissolved by a contrary thought. Who is the witness? The prophet. *The things you say in your hearts, and in your chambers be sorry for them* (Ps. 4:5). Do you see that to be angry is of nature, but to carry out anger is of the will? But if you injured your brother with words, go and make satisfaction to him with words from your whole heart, and you have repented. For the fact that the sin of words is dissolved by the satisfaction of words, Aaron is the witness. For when he had spoken against Moses, he went and asked with words,
saying: "I beseech, my Lord, do not lay this sin upon us, for we have ignored that we have sinned against You" (Num. 12. 11). But if you have offended someone by deeds—for instance, if you have stolen someone’s money by fraud or have taken any property by violence—give back to him what you have stolen, and say that you have repented. For that the sin of a stolen object is dissolved by the restitution of things, Zacchaeus is the witness, saying: "Lord, whatever I have stolen by fraud, I restore fourfold" (Luc. 19. 8). But if you have not taken anything of anyone’s, but perhaps have unjustly punished a helpless man, give him something worthy for the injury, as it is written in the Law: "If you strike your slave and break his tooth, let him go free" (Exod. 21. 27). According to this, it must be understood that even if you have punished someone, the sin of injury must be dissolved by a benefit. Otherwise, unless you soothe with deeds him whom you have harmed with deeds, you pray to the Lord in vain, you give alms in vain from things by which you have despoiled others. What does it profit you if one prays to God for you, and another cries out to God against you? Even if God wishes to grant you mercy at the former's prayer, the latter's complaint does not permit it. It is better that, if you do no one a benefit, you harm no one, rather than that you despoil some and clothe others. 25. "Agree with your adversary quickly, while you are with him on the road, lest your adversary hand you over to the judge, and the judge hand you over to the officer, and you be cast into prison." The Lord is hastening for us to hasten to friendship with our enemies as long as we live in this life (for this carnal life is the common life of all men, through which all men pass, both good and bad), knowing how dangerous it is if one of the enemies has died without peace having been made; for afterwards, even if they wish to make peace, they cannot, when they have been separated. But if, as long as you are on the road of this life, you have not made peace with the adversary whom you have harmed, but have departed through death thus at enmity before Christ the Judge, He shall hand you over to Christ, convicting you as a guilty party in His judgment, and the Judge shall hand you over to the officer—that is, to the cruel angel of punishments—and he shall cast you into the prison of hell. And you, who in this world could have received indulgence for even the heaviest deed if you had made peace, as it is written: "Charity covers a multitude of sins" (1 Pet. 4. 8); if you have been condemned once and sent into prison, you shall have to pay the penalty not only for heavy sins, but even for an idle word that you have spoken—that is, if you have called someone Racha, punishments are to be exacted from you for it. But your adversary shall hand you over to the Judge, even if he himself had first asked you. For Solomon says: "If your enemy is hungry, feed him: for in doing this, you shall heap coals of fire upon his head" (Prov. 25. 21, 22 and Rom. 12. 20). What is heaping coals of fire other than making him more guilty before God? If, therefore, he who does good to an enemy makes him more guilty before God, consequently he also who first asks his enemy makes him more guilty before God. Frequently men are cast into prison in this world for sin—that is, into various straits and tribulations. For mostly, those who sin against men are cast into various tribulations, but we do not understand. The straits of this world, however, are called prisons.
The Twelfth Homily from the fifth chapter
27. You have heard that it was said of old, "You shall not commit adultery" (Exod. 20. 14): 28. "But I say to you, that everyone who looks at a woman to lust after her, has already committed adultery with her in his heart." Behold another commandment, a small one indeed A among the Jews at that time, and now among all who do not care much for their soul, nor judge their own heart; who do not think it to be any sin to be angry with their neighbors without a cause; and who do not think it a sin merely to lust after another woman, if the work of lust does not follow. But it is a great one among those who fear God and judge their own heart. It is great also before God, who looks not B so much at the work of man as at the heart. By this commandment, the Law is not dissolved but fulfilled; because without this commandment, the commandment of the Law cannot stand. For all adultery is born of lust. How then shall adultery be taken away according to the commandment of the Law, unless lust has been cut away according to the commandment of Christ? Since, therefore, just as anger is the mother of homicide, so lust is the mother of adultery; consequently, just as he who is angry with his brother without a cause kills him in his heart—and even if he has not killed him on account of the fear of punishment or his own inability, he is still a homicide before God, who considers not the work as much as the intent—so he who lusts after another man’s wife is already an adulterer with her in his heart; and even if he has not had her, some cause C intervening, he is still an adulterer before God, who looks more at the will than at the work, since the work of committing adultery was lacking to him, not the will. But lest men, ignorant of the mystery of human nature, while they consider that generally all carnal nature is subject to these passions, and there is no man—even among the holy—who can entirely separate himself from anger or lust, should deem that Christ is giving impossible commands as though He were seeking occasion by which He might make men guilty, since everyone who commands the impossible sows occasions of stumbling and seeks causes for punishing: therefore, let us treat a little of the division of the wills of the soul and the body. Just as we have two natures in us, namely that of the soul and that of the flesh: so we have two wills, one of the soul and the other of the flesh; two angers, one of the soul and the other D of the flesh; two lusts, one of the soul and the other of the flesh. And the nature of the flesh indeed cannot separate itself from all these. For it necessarily has to be angry and to lust, even if it does not wish to, because it was not created in its own power—that is, it is not now in its own power, as it was created, but it is under the law of sin. For it has been sold under sin; therefore the Apostle says of it: "The wisdom of the flesh is hostile to God: for it is not subject to the law of God, nor indeed can it be" (Rom. 8. 7). The soul, however, was created in its own power according to the law of the justice of God; therefore it is able not to be angry if it wills, and not to lust if it wills. When, therefore, we are angry and lust, if we are displeased with ourselves and hasten to repress either our anger or our lust, it is manifest that our flesh is angry or lusts alone—not our soul. But when we are pleased with ourselves in these things and we determine whether we shall be able to fulfill our anger or our lust, then both the soul is angry and lusts together with the flesh. Therefore, God, knowing that the nature of the flesh is not subject to Him and cannot not be angry, does not command the flesh what He commands. For what wise man puts a commandment upon him who, even if he wishes, cannot obey? But He speaks to the soul, and commands the soul, which can obey God in all things; which can, even with the flesh being angry and lusting, itself neither be angry nor lust. If, therefore, He speaks to the soul and speaks of the lust of the soul, saying, "If anyone looks at a woman to lust after her, he has already committed adultery with her in his heart"—that is, not "If anyone has lusted according to the inevitable desire of the flesh," but "If anyone has lusted according to the will of the soul and the consent, determining and resolving to fulfill what he desires"—that person, even if he has done nothing, yet in his heart he is already an adulterer before God, because perhaps he was prevented from the work, not struck with remorse in his will. 29. "If your right eye causes you to stumble, pluck it out." I think that all the reward of our justice is placed in this, because at all times we struggle against our flesh; because "the flesh lusts against the spirit, and the spirit against the flesh" (Gal. 5. 17). For thus the prophet says: "I went about sorrowful all the day, because my loins have been filled with illusions, and there is no soundness in my flesh" (Ps. 37. 7, 8). If, therefore, according to the prophet there is no soundness in our flesh, how many eyes does one have
A in his body, that the punishment of members might suffice according to the malice of the flesh? But let us see if perhaps it is possible even thus to understand this of the bodily eye or hand. For just as the whole man, as long as he sins, lives for sin and is dead to righteousness, as it is written: "And you, when you were dead in your sins" (Ephes. 2. 1); but when a man has been converted to righteousness, he lives for righteousness and is dead to sin; so also is every single member, for instance the eye: as long as it looks with evil intent, it is indeed upright regarding sin, but is cast out from righteousness; but when it has ceased to look with evil intent, it is cast out from sin, but is upright regarding righteousness. But neither is this interpretation fitting. Nor does this interpretation have the completeness of reason, because he says, "If your right eye causes you to stumble." For what then? When the right eye causes one to stumble, what does the left do? Does it perhaps contradict the right, so that the right is cast out as if guilty, while the left is preserved as if innocent? But I believe that all these things are to be referred to the soul, as we said above. Therefore, he calls the eye of the soul that which is the mind, through which the soul sees. Of which he also says elsewhere: "If your eye be simple," etc. (Matth. 6. 22). Now this carnal eye is not a real eye, but it is the mirror of that interior eye, that is, the mind. For the body also has its own mind, just as it has its own soul, as the Apostle testifies, saying of the mind of the soul in this way: "Therefore I myself with the mind serve the law of God, but with the flesh the law of sin" (Rom. 7. 25). But of the mind of the body [he says] thus: "Puffed up by the mind of his flesh, and not holding the head" (Col. 2. 18, 19). Similarly also concerning the hand or the foot. The right hand of a man is the will of the soul; the left hand, however, is the will of the body. Now this bodily hand is not the hand, but the organ of that hand. For unless the will, whether good or evil, moves it, it is moved to nothing. Therefore, the right hand of a man is the will of the soul; the left hand is the will of the body. For this reason the parts of the soul are called the right ones, and those of the body the left ones: because the soul was created with its own free will, to turn whither it wished, whether to good or to evil, and was created under the law of righteousness, that it might see rightly, and hear, and act, and walk. But the parts of the body are called left, because the flesh was not created with its own free will, so that it might be able to turn either to good or to evil; but it was created in evil, under the law of sin, nor can it either see, or hear, or do, what is right. Thus also, all the saints are called right, but sinners are called left. Every one of us, therefore, has a right eye and a left: the right, indeed, the mind of the soul, the left, the mind of the flesh; the right hand, the will of the soul, the left, the will of the flesh. When, therefore, we covet as men out of the passion of the flesh, but in our spirit we resist our covetousness, the left eye causes us to stumble; that is, the mind of the flesh, not the mind of the soul. The left hand causes us to stumble, and not the right; that is, the will of the flesh, not the will of the soul. See now that he does not order one to cast out the mind of the flesh, or to cut off the will of the flesh. For it cannot happen that the flesh should ever cease from evil desire. But we can indeed restrain the desires of the flesh, so that we do not do what the flesh desires; but we cannot cut them off, so that it does not desire at all. But when we desire evil from the intent of the soul, then the right hand, that is, the right eye and the right will, causes us to stumble. He commands us to cut off this eye and this hand, which we truly can cut off; because the soul has free will, so that it may be able to turn to whatever it wishes. But the flesh is not in its own control, but is in evil; it has been sold under sin, and cannot will the good. And therefore the flesh is called left, but the soul right, because the flesh was created for us for temptation, but the soul for salvation. This is, as I think, the true interpretation of this passage. We can, however, find another interpretation B. The regard or consideration of the mind is the eye of the soul, namely, the will to do any work, and that which moves the hand to any work. The hand of the soul is according to those things which we have said. For example, there was a certain religious woman, whether a virgin or a widow; I looked and considered, and said: I ought to visit that woman assiduously, so that if she is ignorant of anything concerning religion, as a woman might be, I may instruct her and confirm her in that very good proposal of hers. This is a good regard and a right eye; but while I visit her assiduously, I fell into the snare of desire for her; and that good regard of mine, and [that which was] right, has become a cause of stumbling for me. What then must be done? To cast out that good regard, which is going to be the cause of evil for me. Or thus: I saw a certain orphan, and I said, I ought to take her into my house and educate her, until the time of marriage comes; and I began providing for her the things that were necessary. This is a good work, and this is a right hand: but while I look upon her for the sake of providing for her, I fell into the snare of desire for her, and that good work of mine and right hand has become a cause of stumbling for me. Or thus: Some people, seeing me act confidently with her, were caused to stumble, saying: What does this mean, that this man speaks so familiarly with the girl? It is necessary, therefore, to cut off such a good work, which generates evil either for me or for another. For even that which generates evil for another generates it for me, because it was through me that it happened that another was caused to stumble in me. And we have said these things for the sake of the proposition; yet, generally, we ought to cut off from ourselves every good thing that causes either us or others to stumble. For what sort of good is that, from which evil is born? For it is better that we be saved without one regard or one good work, than that, while we wish to do all good works, we should perish together with all of them. But others also interpret this passage differently. They say that Christ wishes us not only to take care regarding the danger of our own sin, abstaining ourselves from every evil covetousness, but also [to take care] lest even our relatives, or any who pertain to us, should do something shameful. For instance, you have someone, either a son, or a brother, or a friend, who looks after your affairs so well that he is as your own right eye, and you have him in place of a right eye. Or you have someone who manages your affairs so well that he is as your own hand, and is to you as a right hand. And if you know such a one to be doing something shamefully, cut him off from your soul, and cast him far from you, because he causes you to stumble; because we shall give an account, not only for our own sin, but also for the sin of our neighbors, which we were nevertheless able to restrain, if we have neither restrained them nor repelled them from us. And because all Christians are one body, and members one of another, it is better that we be saved without one or another such member, than that, wishing to have such ones, we ourselves perish with them.
[The Gospel text continues] ...gives her a writing of divorce. 52. But I say to you, If anyone dismisses his wife, except for the cause of fornication, he makes her commit adultery. And if anyone marries one who is dismissed, he commits adultery. Now he mandates a third command, a trivial one among the undisciplined and lascivious, who do not reckon it to be any sin to dismiss a wife by giving a writing of divorce, without which the command of the law cannot even stand. How? When Moses first led the sons of Israel out of Egypt, they were indeed Israelites by race, but Egyptians in their customs. Because of this, it happened according to the custom of the Gentiles that a man would hate his wife. And because he was not permitted to dismiss her, he was prepared to kill her. Or if he did not kill her on account of fear of the law, he would nevertheless afflict her with constant torments. For this reason, he ordered a divorce to be given, not because it was good, but because it was a remedy for a worse evil, lest, while they are prohibited from doing evil, they should do worse. Therefore, it was the intent of the lawgiver in giving the [right to] divorce that murder not be committed. Is it only in the deed itself that murder is committed? Is it not also in the will? And before men indeed, murder is committed in the deed, but before God, it is in the will. For just as he who is angry with his brother without a cause, even if he cannot kill him, kills him nevertheless in his heart: so also he who covets a woman, even if he has not had her, has committed adultery with her in his heart, because his will is hindered C
Do you see then that the Law, by ordering a bill of divorce to be given, restrained the act of homicide, but not the sin? And it did not take away the crime of homicide in regard to God, but it also introduced another sin of divorce. Since a bill of divorce is a testimony of a dissolved marriage, is it justice to dissolve the marriage? Therefore, by the giving of a divorce, the marriage is indeed declared dissolved, but the sin of the dissolution is exaggerated all the more. However, since He was speaking about the one who is angry without cause and the one who covets, He competently added the commandment regarding not dismissing wives. For if he who is angry with his brother without cause shall be liable to judgment, how shall he not be liable who so hates his wife without the fault of fornication that he even divorces her? But you say, "My wife has many faults." What then? Are you yourself without fault? For if we ought to bear the vices of strangers, since the Apostle says: Bear one another's burdens, and so you will fulfill the law of Christ (Gal. 6:2), how much more ought we to bear those of our wives? If anyone has looked upon a woman to covet her, he commits adultery with her in his heart; how then is he not condemned for adultery, who, in divorcing his wife, has given an occasion for adulteries to be committed, so that she might commit adultery with another, and the other with her? For a Christian man ought not only not to defile himself, but neither should he provide others with an occasion to defile themselves. Otherwise, the crime of these people redounds to the sin of the one who became the cause for others to commit the crime. See also that he who grants a divorce according to the law commits four iniquities. First, because before God he is a homicide; second, because he sent away a woman who was not a fornicator; third, because he caused her to commit adultery; fourth, because also the one who takes her has committed adultery. But none of these things is committed when Christ's commandment has been kept. A 35. It was also said, You shall not perjure yourself: but you shall perform your oaths to the Lord. 34. But I say to you, do not swear at all, etc. Behold the fourth commandment, which the greedy consider to be the least, who do not think it is a sin to swear well, without which the commandment of the Law cannot stand. For unless swearing is forbidden, perjuries cannot be cut off. For from an oath, perjury is generated. For there is no one who swears frequently and does not sometimes perjure himself. On account of this, Solomon admonishes: Do not accustom your mouth to an oath; for there are many pitfalls in it (Eccli. 23:9). Just as he who makes a habit of speaking much, it is necessary that he sometimes speak also importunately, and he who makes a habit of striking with his hand frequently, it is necessary that he sometimes also strikes unjustly: so he who makes a habit of swearing in appropriate matters, frequently and in superfluous matters, even unwillingly, as the habit pulls him along, perjures himself. For we do indeed make a habit of any matter when we wish, but when we do not wish, we do not then repel it. And what kind of sentence from God is against those who swear, Solomon teaches: A man, he says, who swears much, the plague will not depart from his house (Ibid. v. 12). If, therefore, the plague does not depart from those who swear, how will it ever depart from those who perjure themselves? Tell me, friend, what do you profit by swearing? For if your adversary believed that you would swear well, he would never compel you to swear: but because he reckons that you will perjure yourself, for that reason he compels you to swear. And when you have sworn, he does not remain appeased as if in the truth of your oath, but he departs satisfied as if in the condemnation of your perjury. For an oath never has a good outcome. For some will judge that you have sworn on account of greed, others indeed that you have perjured yourself. But those who would wish to think well of you, even if they do not believe you have perjured yourself, nevertheless they cannot affirm that you have sworn in truth. But no one can defend you that you have acted religiously. And therefore, by swearing, you come into disgrace with your enemies, and into suspicion with your friends. But perhaps you say: "What shall I do? He does not believe me, nor does he want to believe unless I swear." Acquiesce rather to losing money than your salvation. Let your soul seem more precious to you than your property. If you have lost some property, you can live: if you have lost God, how will you live? Or do you not know that for what you lose unwillingly on account of the fear of God, you have a greater reward for it than if you had given an alms? Because that which we do with greater struggle, for that we are more worthily crowned. Behold, friend, I admonish you, that you never compel a man to swear. Whether you think he will swear well, withdraw from him; or whether you think he will swear badly, withdraw all the more from him; because even if he has sworn well, you, as far as your conscience is concerned, have become the cause of that perjury, because with this intent you compel him to swear, not that he may swear, but that he may commit perjury. But if you thought he would swear well, you would not even compel him to swear. O foolish one, who compels another to swear, you do not know what you are doing. Even if he has perjured himself, he at least perjures himself with profit, but you are found to be a participant in his perjury without any profit. He who does not hesitate to lie, does not fear to perjure himself: for he who lies, transgresses the truth in his heart; but he who perjures himself, passes over God in his words. What then is the difference between passing over God and transgressing the truth, when truth itself is God? This is the only difference, that by lying we pass over the truth in our hearts, but by perjuring ourselves we pass over God in our words: for by word we satisfy men, but by conscience we satisfy God. God Himself, who forbade one to perjure oneself, He Himself also later commanded not to swear at all. He who therefore does not fear to neglect God's precept in swearing, neither will he fear in perjuring himself. But what do you want? He fears God, or he does not fear God. If he fears Him, he does not lie even without an oath: but if he does not fear Him, not even with an oath can he speak the truth. B Contra clericos qui Evangelia porrigunt juraturis.— Listen, you clerics, who offer the holy Gospels to those about to swear: how can you be secure from that oath, you who give the seed of perjury? Does he who carries fire, from which a conflagration is kindled, have no part in that fire? Or he who hands over a sword from which a homicide is committed, is he not an accomplice to that homicide? So also he who provides the occasion for perjury becomes a colleague in his perjury. [If it were just to swear well, you said rightly, because we gave them the Gospel so that they might swear, not that they might perjure themselves: but now, since you know that it is a sin even to swear well, how can you be free, who give the occasion from which one sins against God?] Let the fire cease, and the conflagration does not happen; pull back the sword, and the homicide is not committed: so take away the oath, and perjury does not happen. These things have been said about those who swear by God: but the iniquity of those who swear by the elements is more execrable. For the heaven, and the earth, and other things, God created for His own ministry, not for men to swear by. Behold, for it is commanded in the Law that one should swear by no one except by God; therefore, he who swears by the heaven or by the earth, or whatever that is by which he swears, deifies it. Therefore, everyone who swears by something other than God makes himself an idolater, even if it were permitted to swear: because he does not render his oaths to the Lord his God, but to the elements, and thus he sins twofold. First, because he swears; then, because he deifies that by which he swears. And see that regarding each individual one, He gives this reason why one ought not to swear by the elements. Neither by heaven, He says, because it is the throne of God: that is, not God. Neither by the earth, because it is the footstool of his feet, not God. Neither by Jerusalem, because it is the city of the great king, not the great king. 36. Neither by your head, because you cannot make one hair white or black. As if He were to say: Of what moment are you, that you should swear by yourself? Do you have the power to make even one hair white or black? So therefore, whether one swears by his children, or by himself, or by anyone else, he makes that person better, as far as he is concerned, than God. 58. You have heard that it was said to the ancients
Eye for eye, tooth for tooth: but I say to you, not to resist evil. The fifth commandment is the least, as far as cruel men are concerned—men who do not reckon themselves to be sinning if they repay evil for evil, not considering what is said in the Psalm: If I have rendered to those who repay me evils, I shall deservingly fall empty before my enemies, etc. (Ps. 7:5). For whatever things that man counts as things he ought to suffer by right, if he has repaid those who repay him evils, let Christians know that they will suffer all those things by right if they repay those who repay them evils. For they too are going to fall empty before their enemies, and the enemy is to persecute their souls, and to seize and trample upon their life on earth, and to lead their glory down into the dust. A Yet without this smallest commandment, the law cannot stand. How? The law, prescribing eye for eye, tooth for tooth, has this purpose: that each one, while he fears for his own limb, might spare another's, and no one might be found to be evil. But because woe to the world because of stumbling blocks—for as long as we live in this world, over which the devil rules, it is necessary that those who curse, strike, and persecute abound. If, therefore, we begin, according to the commandment of the law, to repay evils to all for evils, we all become evil, and the purpose of the law is dissolved, and while it wanted to make the evil good, it has even made the good evil. But if, according to the commandment of Christ, one does not resist evil, even if the evil are not harmed, the good will nevertheless remain good; and thus, through the commandment of Christ, the commandment of the law is also fulfilled. For he who fulfills the command of the law does not simultaneously fulfill that of Christ; but he who fulfills that of Christ simultaneously fulfills that of the law. For example, he who strikes acts contrary to the law; but he who strikes back does so according to the law, but not according to the commandment of Christ. B He, however, who, according to the commandment of Christ, does not strike back even when struck, has silently fulfilled the will of the law as well. For he who did not strike back when struck would, much more, not have struck even from the beginning; because Christ did not come to abolish the law, but to fulfill it. But you say that he is worthy to be struck back who struck contrary to the law. True. But you are not worthy to strike back, because you are a disciple of him who, when cursed, did not curse back; when struck, did not strike back; when crucified, prayed for those who were crucifying him. If you have struck back, you have therefore first denied yourself to be Christ’s disciple, not by words, but by deeds. Next, when you have cast out your eye for your eye, and broken the tooth for your tooth, is your limb thereby restored to its proper place? If, therefore, you have not rendered evil for evil, even if you have lost a limb of the body, you have at least acquired the gain of patience. If, however, you have rendered it, you have suffered a loss of both body and salvation. 39. But if anyone strikes you on the cheek, offer him the other also. For the devil is not only joyful regarding the wounding of the human body, but he is even more delighted in the wounding of the soul; for this reason he incites someone to strike you, so that while you, being incited, strike him back, you may sin, and in one blow he may wound both. He knows, you see, that the wound of the body is quickly healed; but the wound of the soul, in some, is healed with difficulty and labor; in some, however, it is never healed. C And so, if you have struck him back, in the first instance you seem to have conquered him, but in reality you have been conquered by the devil. And you think that you have satisfied yourself from him, but in truth you have satisfied the devil from you. If, however, you have not struck him back, you seem to have been conquered by man, but you have conquered the devil—and that according to the justice of God. Let us see, however, according to carnal utility. Suppose that if you strike him back, you have checked him so that he no longer strikes you? But rather, you have incited him to strike you still further. For anger is not checked by anger, but is irritated all the more. Just as if you join fire with fire, a greater flame is kindled; but if you have not struck him back, he will stop: if indeed he is wise, he is confounded; if he is not wise, he is sated; and not only does he not strike you again, but perhaps, pricked in his heart, he repents because he struck you even once. Yet even if he is so insane that he does not understand your patience, lest he be confounded in his deed: can you vindicate yourself more than God was about to vindicate you? And so, if you have struck him back, you have lost your vindication, because you vindicated yourself; and you have liberated him from the hands of God, because you rendered to him what he did. If, therefore, you are sharply angered, act more patiently, so that you may be better vindicated, namely, through God. 40. And to him who wishes to contend with you in court, and to take your tunic, let go your mantle to him also. D First, it is an unworthy thing that a faithful man should stand in court before the sight of an unfaithful judge. For even if he is not unfaithful, he is certainly secular. And he, who ought to have revered you on account of the dignity of your faith, judges you on account of the necessity of the case, and you shall lose the dignity of Christ on account of a worldly matter. Is it not better that you should lose worldly things than eternal glory? For if you have lost a thing on account of Christ, Christ can restore the thing to you; if, however, on account of a thing you have lost Christ, the thing cannot restore Christ to you. Next, it is necessary that you should humble yourself before the judge, and become subject to him on account of the necessity of the case. And perhaps you, who would not have humbled yourself on account of God, humble yourself on account of profit, and make the thing more precious than God. Thirdly, because every judgment is an irritation of the heart and of evil thoughts. If you have once entered into a judgment, you no longer desire that the truth of the cause appear, but that in any way whatsoever you might emerge the victor. If, however, you see that your cause, as often happens in courts, is being overcome by either words, or frauds, or money, it is necessary in like manner that you also hasten to assist your cause by words, or frauds, or money. And if from the beginning you did not have the plan to act thus, afterward the necessity of the controversy itself compels you so to act. For first you were hastening only for profit, afterward you are contending even for the sake of shame. And you are more content even to commit sin, so that you may win, than to be conquered, so that you may not sin. These things God commands to those who love God more than the world. For he who considers the gain of the soul to be great, deems the loss of a thing to be small; for he who considers the loss of a thing to be great, deems the gain of the soul to be small. He, therefore, who thinks it more difficult to let go of a thing than to enter into judgment, let him consider this: that it is more difficult to emerge from a judgment without sin. For it is easier to let go of a thing before judgment than to avoid sin in judgment. For before judgment, as we said, one cause of greed compels you; after entering, [there is] even the cause of shame. And you, who could not win the case on one count because of the fear of God, how will you win on two? Therefore, just as Joseph left his mantle in the hand of the harlot and fled with the better mantle of chastity, so do you also cast off your mantle into the hands of the calumniator and flee with the better garment of justice, lest, while you wish to vindicate the garment of your body, you lose the most precious garment of your soul. Furthermore, if the unfaithful see you, a Christian, rendering more grievous injuries for injuries, and, for the sake of earthly faculties, even to the ruin of the soul, pursuing secular judgments against an unjust plunderer, how can they believe that the hope of the heavenly kingdom, which Christians preach, is true? For those who hope for heavenly things easily despise earthly ones. Those, however, who greatly embrace earthly things—I doubt if they firmly believe the promised heavenly things. Not only, therefore, on account of the injury to our souls ought we to endure the one who strikes us, and not resist the one who takes away what is ours, but also on account of the demonstration of the indubitable promises of Christ: that he, who sees you neglecting your own injuries and even despising earthly things as nothing, may understand that the hope of Christians is truly most certain in the heavens, more precious than all earthly things, and a life more delightful than every fruition of this carnal life. 41. If anyone compels you a thousand paces, go with him for two others. So that your patience may conquer his cruelty, and you may show that the kindness of God in the saints is greater than the malice of the devil in iniquitous men. If, however, you go only as much as he compels you, how will you be known as a servant of God? For in necessity goodness does not appear. Therefore, what compels you, go on account of the necessity of the violent man; what does not compel you, go on account of the glory of the benevolent God. If
you go one mile, you think you have made a man of whatever sort, and you are not penitent that he has pressed you into service; if you go further, he understands that you are a servant of God. And therefore he begins to feel penitent that he has pressed even one mile into service; and this addition of yours does not become a greater help to him, but a punishment for his former audacity. Furthermore, if the devil indeed stirred him up to press you into service, and you, seeing that an injury is being done to you, either contradict with illicit words or resist with bad deeds, you lose the profit of holiness, which you perhaps acquired through many good works, on account of a slight resentment. What then? Go one mile to satisfy the man; go the second to show yourself and correct him; the third to confound the devil excessively. Then all these commands are applied in the person of the poor man: but whose tooth does the rich and powerful man strike? Would that he did not strike another’s! Who tries to take away the tunic of the rich and powerful through calumny? Would that he did not take away another’s through calumny! Who presses the rich and powerful man into service? Would that he did not press another into service! Therefore, the rich man is unfruitful. And how can he fulfill the justice of the law, and of grace, so that he becomes a perfect servant of God? How? If anyone asks for borrowed money from him, let him give it. For it is the law not to take another’s, even if you do not give your own. But it is the law of grace not to take another’s, and to give your own. Therefore, he who gives borrowed money fulfills both the law and grace. For he who willingly gives from his own, much more does he not take another’s goods. Therefore, the rich man cannot be tempted nor proved through patience, because no one quickly does violence to him: but in generosity he is tempted and proved. Likewise, the poor man cannot be tempted and proved through generosity, because he has nothing from which to be generous, and therefore he is tempted and proved through patience, if his kindness is not changed by injury. Finally, if we wish to consider the truth, and to understand the reason, it is because our riches are not our own, but God’s. For God willed us to be dispensers of his riches, not masters; and therefore to whom he has willed, he gives them; and from whom he has willed, he takes them away: that is properly our own which is in our power to have, if we wish. But how can it be called our own, which even if we wish, we cannot have, unless it has been given to us? Then consider, why did He entrust riches to you rather than to him? Did He make you from one mass of clay and him from another? And did He trade Christ for you, and for him some one of the angels? If He loves him thus in all things as He loves you, He did not give you riches so that you might have them, but so that you might be tempted in them. Therefore the Apostle warns: “Charge the rich of this world not to be high-minded, nor to hope in the uncertainty of riches, but to be ready to distribute” (1 Tim. 6:17). For the poor man is better in holiness than you in secular things. Those things may profit for his sustenance in this age, so that his holiness may profit for your sustenance in the other: just as the unfruitful elm gives sap to the vine, and the vine brings forth fruit for itself and for the elm. Therefore Christ commands us to give money as a loan, yet not at interest: because he who gives a loan at interest seems indeed at first glance to be giving his own, but in reality he does not give his own, but takes another’s. For he seems indeed to be succoring necessity, but in reality he sends it into a greater necessity. He releases from one bond, and binds with many bonds: and he does not give on account of the justice of God, but on account of his own profit. For usurious money is like the bite of an asp. For just as he who is struck by an asp goes into a sleep as if delighted, and thus dies through the sweetness of the slumber: so also he who accepts [a loan] at interest is delighted for a time, as one who receives a kindness; and thus, through the sweetness of the benefit, he does not perceive how he becomes a captive. For just as the venom of the asp runs secretly through all the limbs, and corrupts them: so interest runs through all his assets, and turns them into debt. For just as a little leaven, which is put into much flour, corrupts the whole dough, and draws it, and makes it all leaven: so when interest has entered into the house of someone, it draws all his substance to itself, and converts it into debt.
Thirteenth Homily from [the] fifth chapter
A 43. *You have heard that it was said to the ancients, “You shall love your neighbor, and hate your enemy” (Levit. 19:18). 44. But I say to you, “Love your enemies.”* Behold the sixth commandment fulfilling the law, minimal among men who are hateful and hating one another, who do not blush to declare with an impious voice that they ought to hate an enemy. But if it had been just to hate enemies, God would never have taken you, an enemy from the Gentiles, into His own love. He, for your sake, endures even through all the reproaches of human compassion unto death; He adopted you as His enemy, He made you a co-heir to His Only-Begotten, and do you not wish to return even simple love to your enemy? What is surprising, however, if it seems grave to them to love enemies, when they do not even show sincere conscience to their friends? For since this world is full of scandals, if they only wanted to love their friends, they could not find those whom they might love. For today this man offends that one in such a matter, tomorrow he will offend him in another matter, and so it happens that if a man has decided to hate his enemies, it is necessary that he hate everyone, and be hated by everyone. You see that just as homicide is born from anger, and adultery from concupiscence: so from the hatred of enemies even the love of friends is cut off. But if for a time you endure him as an enemy, afterwards, conquered by your benevolence, you will love him as a friend. I think that Christ commanded those things not so much for our enemies as for us: not because they are worthy to be loved by someone, but because we are not worthy to hate anyone. For hatred is the spirit of darkness, and wherever it has settled, it defiles the beauty of holiness. Therefore He does not command to love enemies only that we might love them, but that we might repel from ourselves that which is evil. And therefore I will not say, if you hurt an enemy, but if you merely hate him, you have harmed yourself more in your soul than him in his body. And perhaps you do no harm to him by hating him, but you undoubtedly harm yourself. If therefore you have spared your enemy, you have spared yourself more than him. And if you have done good to him, you have provided more for yourself than for him. I recall again what I said above. Because to those who are ignorant of the mystery of human nature, it seems impossible to love an enemy. And truly it is impossible, as far as the nature of the flesh is concerned, because it is subject to the passions: but as far as the soul is concerned, it is possible, because it is of its own judgment therefore: and it can rule and restrain the flesh from the passions. For the soul would never rule the passible flesh if it itself were subject to the passions. But I think, just as that which was said: *“But I say to you, You shall not covet”*: God does not speak to the nature of the flesh, which cannot be such that it does not desire what is its own: but to the soul, which can not covet. For when anyone is excited by bodily impulses, but his will is not inclined to do the work to which he is urged, but by stable purpose, continence, and the operation of justice, he breaks the irrational impulses of the body, and if the body covets, his mind does not covet; but if he has consented to fulfill what he thinks, then he is truly said to covet in his mind: so also in this place: the flesh indeed cannot love its enemy, just as it is also not possible that it does not feel injury brought upon itself; but the soul can love the enemy, because the love or hatred of the flesh is in the senses, but of the soul is in the intellect. Therefore the soul is turned according to reason; but the flesh is held in the impassable in passion: because the soul is free, and is under the principate of God; but the flesh is captive, and is under the principate of the devil, just as the world which is placed in the wicked one, because the flesh itself is also of the world. Therefore when we are harmed by someone, even if we hate him, we do not however carry out our hatred, considering the justice of God, but rather crushing the impulses of our resentment, and we bless him, and do good to him. KnowA that our flesh indeed hates its enemy, which it cannot love as something hurtful, but the soul loves the enemy. Otherwise, if everyone were to consider the impulses of his own flesh, no good would be found being done: because we perform every good against the resistance of the nature of the flesh, with our very selves contradicting it. Then, as to him who injures you while you are innocent, if you begin to consider how he is possessed and driven by the devil, and how he fulfills the devil’s will through his ministry, not only will you not be angry at him, but you will even pity him: for pity excites affection. Do you want, therefore, to love your enemy? If you suffer an injury, do not look at the present injury, but consider the glory which you are about to receive as a reward in the judgment. If you are willing to endure it equanimously, if you have suffered a loss, do not look at this loss, but at that gain of patience. For to those who do not hope for the retribution of the future judgment, everything seems difficult. And do good to them that hate you. The Lord, knowing that affection for the flesh is born from carnal benefits where it did not exist before, and is nourished even where B it did exist before, therefore commands us to do good to our enemies, so that their hatreds may be restrained by our benefits. For if friendship is born from giving and receiving, which did not exist before: consequently, hatred and all enmity is restrained by the assiduity of benefits. Therefore, do good to those who hate you, so that by your benevolence they may judge for themselves that they hatred you unjustly. Pray for those who persecute you. By praying for enemies, we commend not so much them as ourselves to God: and we are heard more when praying for enemies than for ourselves. For he who prays for himself does not carry out a work of grace, but of nature. For who does not pray for himself? But he who prays for his enemy is worthily heard, because he executes a work of grace. ...know that we are sons of God unless we have been like God? For carnal sons are frequently likened to their carnal fathers in face, or in speech, or in laughter, or in some mark of the body: but spiritual sons [are like them] in holiness. And those, even if they be similar, deserve no praise, and if they be dissimilar, no blame, because it is not in a man's power what kind of bodily quality he receives. But the sons of God, if indeed they are similar, are to be praised; if, however, they are dissimilar, they are greatly to C be blamed, because the measure of making justice is in the power of each one. 46. If you love those who love you, what reward shall you have? He who loves friends loves them for his own sake, not for the sake of God, and therefore has no reward; for the love itself delights him. But he who loves his enemy does not love him for his own sake, but for the sake of God: therefore he has a great reward, because he contradicts his own impulses. For where labor is sown, there the fruit is reaped. 48. Be therefore perfect, as your Father is perfect. He who loves a friend does not indeed commit a sin, but he does not perform justice. For it is half a good for a man to depart from evil and not to follow the good: but it is perfect to not only flee evil, but also to do good. Therefore He says, Be perfect, in order that you may love both friends for the sake of avoiding sin, and enemies for the sake of attaining justice: since the former frees one from punishment, while the latter leads to glory: for there is no perfect image of God which does not make itself like God through works. That you may be sons of your Father, who commands His sun to rise upon the good and the bad, and rains upon the just and the unjust. He spoke cautiously, saying, Upon the just and the unjust, not, Upon the unjust as the just, because God does not give all goods upon earth for the sake of all men, but for the sake of a few saints. D For He is content rather that sinners enjoy God's goods against their merit, than that the just, against their merit, be defrauded of His goods. Similarly, when the Lord is angered by sinners, He does not send His chastisement for the sake of good men, but for the sake of sinners alone: yet He touches the just equally, just as He does the sinners. For just as among the good He does not separate sinners from the just: so neither among the evil does He separate the just from the sinners. Among the good He does not separate the sinners from the just, lest the separated ones know themselves to be cast out and despair: among the evil He does not separate the just from the sinners, lest the separated ones know themselves to be the elect, and grow proud: especially when goods do not profit the evil, but rather harm them, nor do evils harm the good, but rather profit them more. For when those living evilly receive goods, they receive them to their own prejudice, and when the good suffer evils, it proceeds to them for the profit of justice. 1. (a)
But take heed that you do not perform your alms before men, to be seen by them. (Chap. vi.)
In what precedes, Christ commanded one to love his enemies, to do good to them. But seeing that in the benefit itself a snare of the devil lay hidden, which is accustomed to destroy the fruit of good works: for the empty nature of the flesh, just as it is at first difficult to do good, so even if it has done good, it is easy to boast of the good work: therefore, also in this part He instructs us, saying: Take heed to yourselves that you do not perform your alms before men: so that your good may not profit toward the ministry of vanity, but toward the use of salvation. But because He understood that this is more dangerous among men than all other carnal vices, He commands that it be avoided more cautiously, saying: Take heed that you do not perform your alms before men: because almost all evils vex the servants of the devil. But the concupiscence of vainglory attacks not only the servants of the devil, but even the servants of God, and faithful men: but more so the servants of God than the servants of the devil. For where a glorious matter is being transacted, there the occasion of boasting more easily finds a place. Take heed. But what should we take heed of? A secret place where men are not? But what does it profit if in a place men are not there, but in the heart there is a vain thought? It is better, therefore, that there be no vain thought in the heart, than that men should not be in the place. If, therefore, we ought to take heed of our heart, it is necessary not to look with carnal eyes, but to watch with our sense regarding the heart: for the serpent is invisible and slippery, whom we are ordered to watch, and he enters secretly into the senses, and deceives. For it cannot look upon the mind as soiled flesh does, but as a clean soul. For just as in a clean and beautiful place, if there is a little filth, it appears from afar: but if the place itself is filthy, however much dung lies there, it does not appear: nor can it be searched for, if there is any dung there, where everything is dung: so too in a clean heart, if the creepiness of the enemy has succeeded, a righteous man soon discerns his heart, because he is touched by an alien spirit: but if the heart has been full of iniquities, he does not easily understand the suggestion of the devil within him. For how should he understand his entry, who is always in it? Therefore He also premised before, saying: Do not be angry, do not covet, do not swear, do not render evil for evil, do not hate your neighbor: because he who is subject to all these evils cannot take heed of his heart, nor understand the seduction of the devil in him, because in a white garment a stain quickly appears, but a black garment, even if it is wholly soiled, does not appear quickly. And how can it not happen that we perform alms before men, or that we do not feel it while doing so? If, while someone is present, a poor man should happen to come, how should it be given to him secretly? For even if that which is given is not seen, yet it is seen that it is given, by taking him aside. - It is not prohibited that alms be given before men, but the hunting for vainglory is inhibited. - But consider, that He did not say only, Do not perform before men: but He added, That you may be seen by them. He therefore who does not perform it for the reason that he may be seen by men, even if he performs it before men, yet he is not seen to have done it before men. Therefore if it is not possible to perform alms in such a way that no one sees or senses it: yet it is possible to do so with the set purpose that we may not be seen by men. For the Lord says: Let your light so shine...before men, that they may see your good works, etc. (Matt. 5. 16). As, therefore, a lighted lamp cannot be hidden, so neither can a work of justice be concealed. Thus, it is not the almsgiving that is unpleasing A to God which has been seen by men, but that which was done for the very purpose that it might be seen by them. For example, every man who does any work looks—for the sake of which he does what he does—at the face of that person in his heart. Behold, you write a letter to greet some friend; as long as you are writing, you always see in your heart the face of that friend for whose sake you are writing the letter. Likewise, a craftsman holding his work in his hand always holds before his eyes the one who entrusted the work to him to be done, while he considers how he commanded him to do it: so, too, he who gives alms for God’s sake sees no one in his heart but the face of God alone, for whose sake he does it. Therefore, even if it happens that he does it while some are present, his mind does not see those men, even if he himself is seen by them. Have you never traveled along a road thinking of something, and although you were seen by many men, you yourself saw no one, being intent on that which you were thinking about? Because the mind, without the body, can see within itself what it is thinking, but the body without the mind can see nothing. Therefore, similarly and conversely, it is possible for someone to give alms with no one present, and yet to be seen to have done so in the presence of men: for example, he who gives alms for the sake of men, that is, he who desires to be seen by men, always sees the faces of men in his heart: therefore, even if it happens that no one is present while he is doing it, nevertheless he is seen to have done it before men, because his heart was always seeing the faces of men. Otherwise you shall have no reward with your Father. He gives a commandment and proposes a penalty, so that if the love of justice does not hold back human vanity, the fear of loss may. For the Lord knows that the nature of the flesh is subject to vanities: since every man, as far as the flesh is concerned, is pleased to appear to men. B For it cannot be that the flesh, insofar as it is vanity, should not be a lover of vanity: nor would the Lord admonish us not to do things before men, unless He knew that all men wish to do things before men. Who commands anyone, "Do not commit adultery," unless he understands him to be lascivious? Who commands anyone, "Do not get drunk," unless he knows him to be a drunkard? Thus, too, the admonition of Christ to flee vanity is a demonstration of human vanity. Yet He commands it, because even if the vain flesh desires vanity, and the earthly condition seeks its own glory on earth—because the earthly nature cannot desire heavenly glory—nonetheless, the soul which is born of truth can flee earthly vanity. The flesh is subject to the soul, not the soul to the flesh. For the flesh can struggle against the soul, but it cannot conquer unless the soul itself consents to be conquered. The soul, however, both struggles against the flesh and conquers it. Therefore, he who acts with full intent for the sake of men is seen to have acted for the sake of men: but he upon whose heart a vain thought ascends, desiring to appear to men, while the soul, understanding, contradicts the vain thoughts and repels the counsel of the flesh, that man is not seen to have acted for the sake of men; because according to the flesh he indeed willed it, but according to the soul he did not. And that which he thought is a passion of the flesh: that which he chose is a judgment of the soul. For if, because of the vain concupiscence of the flesh, we say that almsgiving done is unpleasing, no good work of man can be acceptable before God, since a man can do no good freely, but we must always do good by struggling against the evil concupiscences of the flesh. But who is a chaste man? Is it he who does not feel desire? Far from it: but he who conquers his desire. Who is meek? Is it he who does not get angry? Far from it: but he who restrains his anger. Thus, it is not he who does not crave human glory who is seen to give alms for God’s sake, but he who breaks human glory by the contradiction of his soul. Otherwise, in every good work we have no reward, unless we are pressed by bad opposites through the flesh. C For in every good work the devil's stumbling block is placed, as it is written concerning the demons: They have set traps for me along the path (Ps. 139. 6): so that the good itself may not be secure, if it is alone; but placed beside evil, it is always tempted and proven. For just as wherever there is wheat, it is necessary that tares be found there also: so wherever the good of God exists, there the stumbling block of the enemy will be. What then? Behold, you have proposed to do almsgiving, but the desire to appear to men has risen up in your heart; must you withhold your hand, so as not to give place to a vain thought, saying to yourself: "It is better not to do good, lest I be found doing it for the sake of men"? Far from it: but finish your work, lest while you wish to resist a vain thought, you lose the good work. Let it come to your mind what the Lord says concerning the wheat and the tares: Let both grow until the harvest, lest while gathering the tares, you root up the wheat along with them (Matt. 13. 30). For wheat is the good will which God sows in man; but the tare is the evil thought which the devil has sown through the flesh. Since, therefore, an evil desire adheres to every good will, if you wish to remove your evil thought entirely, you remove the good work as well. For even the devil himself sowed his tare in the wheat of God by design, so that his tares, when crushed, might suffocate the wheat of God: or if anyone should wish to remove the devil’s tare, he might root up the wheat of God at the same time. But does it follow that the continent man, or the virgin, has fallen as soon as he or she has desired? Let them only refuse to desire with a full will, so as to wish to fulfill their desire; but if they have desired out of the necessity of the flesh, and have contradicted their desire, they have not sinned, but have rather become more glorious, because they conquered just as if they had not been assailed. What then does Scripture say? Let both mature: that is, complete your work, and bring it to perfection: and thus that vain thought is dried up like a tare, that is, it is loosened, emptied, and perishes: but the good work remains like wheat. For thus you will understand whether that vain desire was from your will or from the necessity of the flesh. If it was from your will, you are grieved if no one saw you doing your almsgiving: but if you rejoice afterwards because your almsgiving was done in silence, know that your desire was not from your soul, but from the necessity of the flesh: and therefore it withered like a tare. So also the continent man can test his desire. If what he desires is from his soul, if even after the desire has passed, he still has the will to sin, then the desire is from his will. But if he rejoices because D the desire did not prevail against him, but departed in confusion, let him understand that the tare was born from the necessity of the flesh, and was not the will of his soul. You shall have no reward with your Father. For what will you receive from God, when you have given nothing to God? For that which is done for God's sake is given to God, and is received by Him: but that which is done for the sake of men is poured out into the winds, and is hoped for by no one. For what else is the praise of men than the sound of passing winds? The men have stopped speaking, and he has lost his fruit, because he did it for the sake of men, to be praised by them. But what sort of wisdom is it to give things and to harvest empty words: or certainly to despise the reward of God which remains forever in the heavens, and to choose the fleeing utterances of men? It is better not to do good than to do it for the sake of men. For he who does not do it, even if he does not find a reward in heaven, he loses nothing on earth: but he who does it for the sake of men, loses it both on earth and does not find it in heaven. Or look at him from whom you expect praise; what does he think of you? He praises you because he thinks you are doing it for the sake of God. But if he understood that you were doing it for his sake, he would not praise you, but would rather rebuke you. Why, then, are you eager to please him who, if he ever understands you, will mock you? Such is the man who does good for the sake of men: just as mer-
bad husbandman, who within the time of his hiring consumes all his wages; but when the time is finished and he departs, he goes out naked. Thus, therefore, he goes empty unto God, who desired to receive the reward of all his goods in this world. 2. When you do alms, therefore, do not sound a trumpet before you, as the hypocrites do. For he is truly a sub-responder who acts for the sake of men. For he has one thing in his heart, and shows another in his deed. In appearance, indeed, he acts for the sake of the necessity of men, and seems merciful; but in his heart he acts for the sake of his own vain glory, and is a merchant of vain glory. For the trumpet is every act or speech by which the boasting of a work is demonstrated. Suppose someone who, when he sees someone present, gives alms, but does not do so when no one is present: this is the trumpet, because through this his boasting is proclaimed. Likewise, he who does alms when some intercessor is present, but does not do so where there is no intercessor, this bad custom is a trumpet. So too, if he sees a more honorable person who can return the favor, he gives to him; but to an obscure person, and one bound by the passions of poverty, he gives nothing: and this is a trumpet, even if he performs it in a secret place; for he intends that he may seem praiseworthy: first, because he did it; second, because he did it secretly: the secrecy itself is the trumpet of his alms, and whatsoever a man does, by which he appears, or wishes to appear, because he did it, is a trumpet: because through that the alms itself, while it is being done, shouts of itself. Therefore, not only the place nor the act must be preserved secret, but rather the secret will. For in every carnal act the devil can practice deceit, but in the conscience alone deceit cannot occur: because we persuade men, but to God we are manifest. Does a man not understand this to be vain, which he wishes to be seen by men? But he is compelled to love what he understands to be vain. What is more miserable than human nature? Every animal can love what it understands to be good for itself, and hate what it understands to be evil: man alone is compelled to love what he understands to be evil, and to hate what he understands to be good, because he has within him two warring natures. What pleases the flesh displeases the soul; and what pleases the soul displeases the flesh; so that, as Job says, all our life is a temptation. But if all our life is a temptation, all our life is also gain. 3. But when you do alms, let not your left hand know what your right hand does. We have already indicated that these things are all said in reference to the soul, not to the flesh, which this sermon clearly declares. Otherwise, as far as the body is concerned, how can it happen that the left hand does not know what the right does, when both hands were created for mutual aid, so that one might minister to the other, nor is a work quickly found which one hand could accomplish without the other? But according to what we said above, the right hand is the will of the soul, always striving toward the good; the left, however, is the will of the flesh, always contrary to God. Let not the will of the flesh know, therefore, what the will of the soul does. When, then, the will is ours to do alms for the sake of God, the will is that of the soul, and it is our right hand. If, upon a vain will coming upon us—that we might be seen by men—that is, the will of the flesh, we have repressed the left hand, the left will does not know what the right does. If, however, we have consented to such a vain will, we have joined the left will to the right, and the right to the left: and we have made known to the left what the right was working. Otherwise, indeed, as the apostles interpret in the book of Canons, which is concerning bishops: A The right is the Christian people, who are at the right hand of Christ: the left, however, is every people who are at the left. He says this, therefore, that the infidel, who is the left, may not look upon the Christian, who is the right, performing alms. But if a Christian sees a Christian doing alms, it is not against Christ's commandment, since both are the right. 4. But let your alms be in secret. Not so much in a hidden place, as in the hiddenness of the conscience. For if the soul is shut up within the enclosures of a good will, we can hide our bodily acts: but if the soul has wandered away through vain thoughts, it profits nothing to hide the bodily acts: for thus we hide them, in order that we may the more make them public. And your Father who sees in secret will reward you openly. See that He signifies the hiddenness of the heart, not of the place. For God is in the hiddenness of the heart, not in a hidden place. Consider that God did not wish us to do [good] in secret for the reason that our work should not appear. For otherwise how does He say: Let your light so shine, that men may see your good works, and glorify your Father, who is in heaven (Matt. 5:16)? But that He Himself might show it. For every good is more graceful which is hidden from us, but is shown by God. For if you display yourself, few are they who praise you: that is, those who do not understand what you might have been hiding: but he who understands, blames more, he does not praise. If, however, God displays you, no one blames, unless perhaps a bad man, to whom the good is displeasing. For it is impossible that God should leave the good work of a man in the hidden; but in this world He manifests it, and in that [world] He glorifies it, because it is the glory of God. B And just as the evil work of a man is to the glory of the devil—for in it his own power of malice is shown—so also the good work is the glory of God; for in it His glory is shown. Just as, therefore, the devil, who suggests doing evil, himself manifests the evil: for instance, he suggests committing adultery, and he himself manifests the adultery: he suggests homicide, and he himself publicizes the homicide: so God, who gives the good to be done, Himself publicizes every good in the manifest, that is, in that future world, because here the reward of justice cannot be manifest: for example, for your good work, if it has made you rich: since here not only the good, but also the evil are rich, but more the evil than the good, therefore the reward of justice does not appear in the rich. If He has given you to have sons, and sons of sons, who are found indifferently among the good and the evil, and among both the good and the evil: and therefore the reward of justice cannot be manifest, since every good that is desirable in this world is common between the good and the bad: therefore if it has been given to the good, it does not appear. But the goods of that [other] world are not common between the good and the bad, but [belong] only to the good. Therefore, to whomsoever God has done good there, it is manifest that he earned that good as a reward for his justice: unless, perhaps, He returns it in the manifest in this world, making him manifest to all, and glorifying him, that all, knowing him to be a man of God, may venerate him. Or if he is judged according to his works, and the status of the goods of this world: for instance, many encounter evils, both the good and the bad in this world: whence we understand who is tempted in them as a good man, and who is punished as a bad man, according to his works. For if we see someone’s works to be good, we know that he is tempted as a just man: but whose [works] are bad, we say that he is punished in them as a sinner. C Thus we see the goods of the world to be possessed also by sinners, and sometimes by the just; therefore, according to the works, it is manifest. For as to a bad man, if he has attained goods in this world, we say that his iniquity is nourished here that he may perish more grievously there. If, however, [he is] a good man, we say that God has rendered to him the reward of his justice. D ...to stand in the synagogues. We have a sermon concerning prayer, which the soul alone, as it were a spiritual talent, offers to God from its bowels. For every justice that a man performs, he does according to his own power, and brings it forth from his own power: but prayer alone he does according to his faith, and brings forth from his faith. Do you wish to know how precious prayer is? No justice is likened to incense, except prayer alone: as is shown in the revelation of John, how a great angel proceeded before the sight of the altar, having in his hand a censer of the odor of spices, and it was said to him: These are the prayers of the saints (Apoc. 8:3 and 5:8). For just as incense well-prepared delights the man who smells it: so the prayer of the just is sweet before God. Do you wish
to know its dignity? As soon as it proceeds from the mouth, the angels receive it with their hands, and offer it before God, just as the archangel says to Tobias: I offered your prayer before God (Tob. 12:12). Do you wish to know its power? The prayer of the three children A made it so that the burning fire did not consume them, but delighted them: so that the flame was seen in its appearance, but it was a shelter in its operation. Therefore, as it is glorious, so must it be kept with caution, lest it become worthless by being done for the sake of men. *Who love to pray in synagogues.* Do you think that he forbids praying in a synagogue, in an assembly of men? But he forbids praying in an assembly of men with that intention, that one might be seen by the assembly: otherwise, to pray in the assembly of the faithful is praiseworthy, as it is said: In the churches bless God. And again: Adore the Lord in his holy court (Ps. 67:27 and 68:2). However, I think that the Lord does not refer this to the place, but to the intention of the one praying: for whoever prays in such a way as to be seen by men, his mind does not look to God, but to the men who are there, and he seems to himself to be praying in the midst of many. That one, as far as his intention is concerned, prays in the synagogue. But the mind of the one who prays [properly] looks only to God, if at that hour his mind is such that it has no one around it, because his mind sees no one, since he prays for no one's sake. And therefore, although he prays in the synagogue, yet he is seen to pray in secret by himself.
Then [he says] that when he prays he should do nothing new, which men might observe: neither let anyone shout with a voice, so that he might be heard by others, nor let him spread out his hands, as the Pharisee in the temple, to be seen by many: nor let him openly beat his breast, but secretly like the publican in the temple, nor let him impudently lift his eyes to heaven, that he might become noticeable: and thus he whom no one hears shouting, and no one sees doing such a thing, even while standing among many, is in secret. *And in the corners of the streets:* He did not say, In the streets: but, In the corners of the streets: so that, if they prayed in the streets, they would not be reproached as hypocrites of religion, but in the corners, so that they might be seen to pray in secret. Cunning vanity! For they know that this very thing, to pray in secret, is more praiseworthy: therefore they pretend to hide themselves so that they might be praised doubly. First, because they pray; second, because they pray in secret: and they manifest themselves more through this very fact that they hide themselves. Tell me, hypocrite, why do you wish to be seen praying? Is it not because it is a praiseworthy thing to pray? Why then do you not wish to be praiseworthy, you who wish to be praised? O madness of vanity! They do not want to be what they desire to appear. Amen I say to you, they have received their reward. Everyone will reap where he sows: and what he sows, he will also reap. They pray for the sake of men, not for the sake of God; thus they are praised by men, not by God. They pray mendaciously, when they do not pray: and they are praised mendaciously, when they are not worthy of praise: they sell an empty appearance of religion, and they buy an empty word of praise. Just as their prayer does not delight God, so neither does the praise of men adorn them. For what is placed in a word, lasts only as long as the word is spoken: but when the word has been finished, the good which was placed in the word is finished.
6. *But you, when you pray.* You who wish to be heard, not to be seen: who wish to be praiseworthy, not to appear: who speak in the ears of God, not in the eyes of men. Enter into your closet, and close your door. So that there may be no one there, except you, who prays, and Him, whom you pray to: and let there be no one else with you, except Him whom you have as necessary. For a witness weighs down the one praying, it does not assist: because God is not compelled by prayers, but is placated. I speak of another heart for another. But those who are of the same heart, even if there are many praying, they are one, because one spirit prays in all, as it is said: The multitude of believers had but one heart and one soul (Acts 4:32). For these things are better understood when said spiritually of the soul. For the closet is the heart or the inner intellect, that is, the spiritual: as it is written: What you say in your hearts, and in your closets be pricked (Ps. 4:5). The door, however, is the outer carnal sense, through which either good or evil things enter upon the soul. Just as in B the Canticles, Wisdom says from the person of the Church: Behold my beloved C knocks at the door. Open to me, my sister, my neighbor (Cant. 5:2). Now Christ knocks at the Christian man either through the divine Scriptures, or by inducing good thoughts upon his heart: and he who receives them, opens to Christ: but he who expels them, shuts. He orders, therefore, that the soul should enter into its inner intellect when it prays; that it should think of nothing, except of Him to whom it prays, and whom it prays to; that it should close the door of its carnal sense, so that it might exclude all carnal thoughts and anxieties. But if, while praying, you have thought about carnal things, you have not entered into your inner intellect, nor have you closed the door of sense; and therefore, by the soul speaking silently with superfluous thoughts, it loses the time of prayer. According to this, that which was said above can also be understood. For he prays in the middle of a synagogue, who prays in the middle of a multitude of evil thoughts, surrounded on all sides by worldly anxieties. For when one praying thinks of his wife, of his children, of his servants, of his house, of his possessions, of his cattle, of military service, of profit, of business, and of other innumerable things which ascend upon the heart of the incautious one praying: does this not seem to you a synagogue of evils? For all these various kinds of thoughts are diverse unclean spirits. How then does your soul not pray in the middle of a synagogue, when it has so many unclean spirits with it as spectators and interlocutors? We can also understand the door of the house as the mouth of the body, so that we may not pray to God with a clamorous voice, but with a silent desire. For from clamorous prayer many evils arise, especially these three. First, he who prays clamorously does not believe that God is everywhere, and hears hidden things. Therefore, he who prays in secret honors God doubly: first, because he prays: second, because he believes that He hears hidden things, just as He indeed hears. For God is not to be knocked at with a clamorous voice, but to be placated with a righteous conscience: because He is not an auditor of the voice, but of the heart. The second evil is that you entrust the mysteries of your secret petitions, which perhaps it was not appropriate for another to know except yourself and God, to be heard by the ears of good and evil men, and you are not only not heard by God, because you prayed indiscreetly, but you are even mocked by men, to whom you manifested your secret things. The third evil is that, by praying clamorously, you do not allow another next to you to pray. For by your voices you snatch his sense to your own words, and therefore not only are you not heard, because you pray badly: but you also collect further sin, while you do not permit others to pray. Pray, therefore, as you have heard in the Book of Kings of Anna praying, who bore the figure of the Church, of whom it is said: Her lips were moving, but her voice was not heard (1 Kings 1:13). And your Father who sees in secret will reward you openly. So that then men may know what you prayed for (a), when they see that you have received what you prayed for.
7. *But when you pray, do not speak much, as the heathens do.* Let us see whom the heathens pray to, so that we may know why they pray in this way. They pray to demons, who, even if they hear, cannot grant what is asked. For neither can they provide evil things, unless God permits it. They pray to dead kings, to Jove, to Mercury, and to the others, whose crimes are more manifest than their names, who, not even when they were alive, were able to help. They pray to senseless idols, which can neither hear nor give an answer. Rightly, therefore, do they shout for a long time where there is no one who can grant the request. Therefore, when the priests of Baal shouted to their gods for the sake of burning sacrificial offerings, Elias, mocking them, said: Shout, shout loudly; perhaps your gods are sleeping (3 Kings 18:27). So also, a man who continues his prayer with a long discourse accuses God as if He were sleeping. 8. *For your Father knows what is necessary for you before*
you ask. If, therefore, He foreknows what we want, we do not pray to expose to God what we want, but so that it may be pleasing to Him to grant what we desire. And if God is to be placated, not instructed, a long narrative is not necessary for Him, but a good will. 9. *So pray then in this way.*
Homily XIV. On Chapter VI.
A *Our Father, who art in heaven, hallowed be thy name,* etc. He wished to be called Father rather than Lord, so that He might give us great confidence in asking and a generous hope in obtaining; for servants do not always obtain what they ask, nor do they always ask for just things out of a good conscience. For servants frequently do not consider what pertains to the utility of the master, but to their own; therefore, they do not deserve to be heard. Sons, however, always obtain, because they ask for just things from a good conscience; nor do they consider what pertains to their own utility more than that of their father; therefore, they always deserve to be heard. And if you believe yourself to be a son of God, ask for those things that are expedient for you to receive and fitting for Him to grant. But if you always ask Him for carnal and earthly things, you either obtain them with difficulty, or perhaps you do not obtain them at all. How will He willingly grant you those things you do not have, when, even regarding those that you do have, He everywhere admonishes you to despise them? *Our Father.* *Our*, He said, not *My*: God listens willingly when a Christian prays not only for himself, but for another. For to pray for oneself belongs to nature, but to pray for another belongs to grace; necessity of circumstance compels one to pray for oneself, but the charity of brotherhood exhorts one to pray for another. Prayer is sweeter before God not when a necessity of circumstance transmits it, but when the charity of brotherhood commends it. *Who art in heaven.* He wants us to know that we have a heavenly Father, so that we may be ashamed to debase ourselves with earthly things, knowing that we have a heavenly Father. For just as a degenerate son pertains to the disgrace of a noble father, so also an unjust Christian pertains to the blasphemy of a just God. For just as God is glorified through good Christians, so He is blasphemed through bad ones. *Hallowed be thy name.* How is He hallowed by man, He who hallows men? Or what is holy, that it should be hallowed? But while it is holy in itself, this is what is sought: that it may be hallowed in us; that is, that we hallow Him in us, so that when we have hallowed Him in us, then He may hallow us in Himself. For he who does not hallow God is not hallowed by God. We hallow God in us when, knowing Him to be holy, we fear and watch solicitously, lest we by chance violate the holiness of His name in us through our evil deeds. Just as one who is clothed in a splendid garment avoids every filthy thing, fearing that he might stain it and lose the grace of its brightness, so one who receives God in his heart and spirit ought to be solicitous, lest he by chance contaminate Him, knowing that if He has been contaminated in us, He indeed remains uncontaminable in His own nature; however, He will grievously avenge the injury of His contamination with our destruction.
B *What is the kingdom of God?* *Thy kingdom come.* The kingdom of God is said to be the retribution or tribulation which either the just receive as the reward of justice, or sinners receive for the guilt of sin. The saints are also called the kingdom of God, as it is written: *And they shall gather the tares out of His kingdom* (Matt. 13:41), that is, out of the Christian people. Justice is also called the kingdom of God, as it is said: *The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth its fruits* (Matt. 21:43). Of all these, there is one understanding. It is one thing to be a king, and another to reign. For behold, God is naturally King, but He does not reign in all; nor are all men His kingdom, because not all do His will. For in iniquitous men, it is not God but the devil who reigns, whose will they do. Whence the Apostle wisely says: *Against the rulers of this world of this darkness* (Eph. 6:12). He did not say only "of this world," but added, *of the darkness of this world*, because C the demons are not the lords of the whole world, but only of the darkness that is in the world. But iniquitous men are called the darkness of the world, just as the saints are called the light of the world. As the Apostle says: *You were sometimes darkness, but now you are light in the Lord* (Eph. 5:8). Because by the saints God is shown in this world, so through iniquitous men He is obscured. And God indeed has authority over men and could destroy all if He willed, just as He could the prince of sinners, the devil. For just as the devil, when he is in the power of God, yet, because he does not wish to be of God as far as his purpose is concerned, is not of the kingdom of God: so also all sinners, although they are in the power of God, yet because they do not wish to be under God, they are not the kingdom of God. For it is a truly just kingdom when the king wishes to keep men under him, and the men desire to be under him. But when a king compels men to be under him by violence, that, as far as truth is concerned, is not a kingdom, but a tyranny. Therefore, although God has men in His power, He only receives those who are willing, so that He may not be a tyrant, but a King. The devil is plainly a tyrant, because he compels even those who are unwilling to do his will. What then is it that He says? Because meanwhile there are two kingdoms in the world, God's and the devil's—that is, the just and the iniquitous—and this is what is sought: that the kingdom of the devil, that is, the iniquitous, be taken from the midst, and only the kingdom of God, that is, the just, may come. And therefore He says, *Thy kingdom come*, because meanwhile not all are God's. This will come to pass when all the iniquitous with their prince the devil are sent into the flaming pit of hell. All the saints, however, will rise again, and going to meet the Lord, they will come in the air, and will forever be in this world with Him, so that all that is in this world may be entirely God's. Thus it must also be understood concerning justice, since now both justice and iniquity reign; but when iniquity has been extinguished, with the devil removed, then justice alone will reign.
*Thy will be done on earth as it is in heaven.* Does God not do what He wills everywhere? For it has been said, *For He says, Whatsoever the Lord willed He hath done in heaven and in earth, in the sea, and in all the deeps* (Ps. 135:6). But this is what is sought: that the will of God be done in us, that is, that we perform it. As long, therefore, as the kingdom is mixed on earth, the will of God is indeed done in men, but not as it is in heaven. For in heaven all the angels do the will of no one except God alone; on earth, however, not all do the will of God, for the iniquitous do the will of the devil. When, therefore, the kingdom of the devil—that is, the iniquitous—has been removed from this world, then all who are upon the earth will do the will of God alone, just as all the angels do in heaven. D By common understanding, however, one should take what He says, *As in heaven, so on earth*: that is, *Hallowed be thy name, as in heaven, so on earth; thy kingdom come, as in heaven, so on earth; thy will be done, as in heaven, so on earth.* And see how cautiously He has spoken. He did not say, "Father, hallow Your name in us, bring Your kingdom upon us, do Your will in us," lest God appear to hallow Himself in men, or bring His kingdom upon whom He wills, or do His will in whom He wills, and thereby be found a respecter of persons. Nor, again, did He say, "Let us hallow Your name, let us receive Your kingdom, let us do Your will, as in heaven, so on earth," lest it appear that it is only of men's power that they hallow God, or receive His kingdom, or do His will; but He said it in the middle and impersonal voice: that is, *Hallowed be, let come, let be done*, so that He might demonstrate the necessary work of both persons, because man needs God and God needs man for the performance of justice. For just as a man cannot do good unless he has the help of God, so God does not work good in a man unless the man wills it. Just as neither
As if to say, If you do these things, if you pray thus, you are worthy children of such a Father. 11. Give us this day our daily bread. On the surface, the words seem to sound as if those who say, "Give us this day our daily bread," should not have anything prepared for the morrow or even the future, so that they may truly say, "Give us this day our daily bread." But he who has something prepared for the morrow, or for five or ten days, how can he say, "Give me my daily bread today"? For that is requested which one does not presently possess, but as for what is already owned, why is it still requested? If this is the case, this prayer can apply to few, or perhaps to none. For who is so faithful that, while able to have more, he yet reserves for himself nothing more than his daily sustenance? Perhaps it applied only to the apostles, who for the sake of teaching wandered at all times through various cities, and this very wandering kept them from possessing more than their daily food. But we must adapt Christ’s teaching so that all may profit from it, lest the common medicine of justice, which is prepared for the salvation of all, be found superfluous because it benefits few or none. Therefore, it is to be understood in this way: that we pray not only "Give us our bread" so that we may have something to eat, but so that what we eat we may receive from the hand of God. For having bread to eat is common to both the just and sinners, and often sinners have it even more abundantly than the just. But to receive bread from the hand of God is not common, but is only for the saints. Therefore, these words do not forbid preparing, but they do forbid preparing with sin. For he who prepares with justice, to him God gives the bread he eats; but he who prepares with sin, it is not God who gives to him, but the devil. For while all things are indeed created by God, not all things are provided by God. Or it may be understood in this way: that while it is given by God, it is received sanctified; and therefore he did not say, "Give us daily bread today," but added, "Our," that is, what we have already prepared among us: give that to us, so that as it is given by you, it may be sanctified. Just as if a layman should offer bread to a priest, that the priest, receiving it, may sanctify it and hand it back to him; for as it is bread, it belongs to the one offering it, but as it is sanctified, it is a benefit from the priest. Would it not have been enough to say, "Give us our bread today"? Why then did he add, "Daily"? To restrain luxurious foods. That one should eat only as much as natural reason requires, not as much as the lust of the flesh impels. For if you spend as much on one meal as could have sufficed for several—for instance, for a hundred men living moderately, or for yourself living disciplined for a hundred days—you are no longer eating daily food, but the food of many days. Or certainly, just as he said above concerning alms or prayer, that we should not do them before men: not because this was altogether possible, but to teach us that we must desire to flee the gaze of men entirely, so that if it is possible, it is not even seen—which is not possible—so here, wishing to teach us to be anxious for nothing in this world except for simple sustenance, he commanded us to pray, "Give us this day our daily bread": not because he judged it illicit for a Christian man to have more than his daily bread, but he wished to teach this, that if it is possible, he should not even have more than his daily bread—which, as far as human capability goes, is not possible. And why did he not only say, "Give us daily bread," but add, "Our bread"? For two reasons. First, because God, who gives all things to us, whether we are praying or laboring, gives them not to us alone, but also to others through us, so that from what we have received from God, we may give a portion to the needy. Therefore, he who does not provide for the needy from his own labors cannot say, "Give me my bread," for he does not eat only his own bread, but also another’s. Then, he who eats bread acquired through justice eats his own bread; but he who eats with sin eats another’s. 12. And forgive us our debts, as we also forgive our debtors. With what hope does he pray who preserves enmity against another, by whom perhaps he has been harmed? For just as the one praying lies—he says, "I remit," and does not remit—so he seeks indulgence from God, and is not indulged. If, therefore, he who has been harmed prays to God without hope unless he forgives the one by whom he was harmed, how, do you think, does he pray who not only has not been harmed by another, but himself harms and burdens others through injustice? But many, not wanting to grant pardon to those who sin against them, flee from praying this prayer. They are foolish, first, because he who does not pray as Christ taught is not a disciple of Christ. Second, because the Father does not willingly hear the prayer which the Son did not dictate. For the Father knows the feelings and words of his Son, and does not accept what human usurpation has devised, but what the wisdom of Christ has expounded. Therefore, you can indeed say the prayer, but you cannot circumvent and deceive God, nor do you receive indulgence unless you yourself have first granted it. 13. And lead us not into temptation, but deliver us from evil. Since he had commanded many great things to men above—that they call God their Father, that they recognize their lineage from heaven, that they ask for the kingdom of God to come, that they not be anxious about where they shall be fed, all of which are signs of great hope and justice—therefore, there is now added a doctrine of humility, so that while they say, "Lead us not into temptation," they may recognize themselves to be infirm, and the consideration of their infirmity may extinguish the cause of pride. We therefore ask for two things: first, that he not lead us into temptation; second, that if he does lead us, he deliver us from the danger of temptation. For truly, if God were to examine men according to the truth of his justice, no one could be saved. But he tempts with difficulty, knowing our infirmity. Or if he tempts, he does not tempt so long as we are overcoming the temptation, but so long as we show ourselves willing to overcome: that is, he does not tempt our strength, but our will; with the Apostle confirming us and saying: "No temptation has overtaken you except what is human. And God is faithful, who will not suffer you to be tempted beyond what you can sustain (1 Cor. 10.13)," etc. For wishing to glorify man, he tempts him, not so that he might glorify him with great judgment, but so that he might not glorify him without cause. For thine is the kingdom, and the power, and the glory. He introduced these three things as pertaining to the three he stated above. For he had said above, "Hallowed be thy name, thy kingdom come," and as if someone should say, "Does God then not have a kingdom on earth, since you pray that it may come?" he responds to that, "For thine is the kingdom." Also, since he had said, "Thy will be done, as in heaven and on earth," and as if someone should say, "Can God not then do what he wills on earth, since you pray that his will may be done?" to this he responds, "For thine is the power," as if they were saying, "We do not desire thy kingdom in us, or thy will to be done on earth, because thy kingdom is not on earth or because thy kingdom is not in the world, nor because you cannot do what you will on earth; but because thy kingdom is eternal life, and thy will is justice." Therefore, you do not force anyone under your kingdom unless he himself wills it, nor do you work your wills in anyone unless he himself has consented. Therefore we pray that, illuminated by you, we may will to accept your kingdom in us, and may desire to do your will. Also, since he had said, "Give us this day our daily bread: and forgive us our debts, as we also forgive our debtors: and lead us not into temptation, but deliver us from evil," he responds to these, "For thine is the glory." For truly, because if there is nothing lacking to those who fear God, it is God’s glory: if, while they forgive their debtors, God forgives them their sins, it is God’s glory.
A If He does not lead into temptation, or if He delivers those who are led into it for any just cause, it is God’s glory. And in general, whatever He has commanded above concerning prayer, when it has been granted by God, it is God’s glory. 15. *For if you do not forgive men their sins, neither will your Father forgive you.* For even when He had said earlier, "And forgive us our debts, as we also forgive our debtors," He did not say, "As we will forgive," so that God might first forgive us and afterwards we our debtors. For the Lord knows that all men are liars, since even if they have received the remission of their own sin, they do not themselves forgive their own debtors. Therefore, He says thus: "Forgive us, as we forgive," so that we might first forgive, and afterwards ask for forgiveness, and receive from God the remission of sins.
Homily XV, from Chapter VI
The first three evils are gluttony, avarice, and vainglory. The first three goods are almsgiving, prayer, and fasting. 16. *And when you fast, do not become sad like the hypocrites; for they disfigure their faces, that they may appear to men to be fasting.* The first and stronger of all evils are three evils: that is, gluttony, avarice, and vainglory. Against these the Lord, undertaking the battle of temptation, fought for us. Against gluttony in the desert, against avarice on the mountain, against vainglory B upon the temple. Likewise, the first and stronger of all goods are three goods: almsgiving, prayer, and fasting. And see how against the three evils three goods have been discovered, that is, almsgiving against avarice, fasting against gluttony, prayer against vainglory. Tell us, behold, fasting comes against gluttony, because fasting is the opposite of gluttony; and almsgiving fits against avarice, because avarice gathers, but almsgiving scatters. But how does prayer fit against vainglory? Listen. All the evils that are in the world possess contrary goods, through which they may be overcome: as, for example, chastity [overcomes] fornication, humility [overcomes] pride, meekness [overcomes] irascibility. And there is no evil that does not have a contrary good through which it may be overcome, except for vainglory. Therefore, however many good things you have done, wishing to restrain vainglory, the more you arouse it; and the cause is this, that every evil is born from an evil, but vainglory alone proceeds from a good; therefore it is not extinguished by a good, but is rather nourished. Furthermore, among sinful men the temptation of vainglory has no place. For how could a fornicator or a robber be tempted by vainglory, who has nothing of which to boast? But they suffer the temptation of vainglory who do anything from which they might be glorified. Therefore, there can be no remedy against vainglory except for prayer alone; and this itself generates vanity, unless you look carefully if, by chance, you have prayed well.
A second classification of almsgiving, fasting, and prayer is written in the Law: *You shall not enter before the presence of your God empty* (Exod. 23. 15). But he enters empty before God who, coming to prayer, does no almsgiving. This is commanded not only in the Old Testament, but also in the New, that every Christian should cast something into the treasury every week, when he is about to come to prayer, as the Apostle says: C *Let each of you store up by himself on each Sabbath what he has pleased, so that when I come, collections may not then be made* (1 Cor. 16. 2). Likewise Solomon says: *Before prayer, prepare your soul* (Eccli. 18. 23). He prepares his soul before prayer who, doing almsgiving, comes to prayer. For just as oil kindles the light of a lamp, so also good works kindle the faith of the heart and give the soul confidence to pray before God. Therefore, almsgiving is the preparation for prayer. Likewise, fasting is the aid of prayer, because prayer without fasting is thin and weak. For that prayer is strong which is made in a humble spirit and a contrite heart, just as the Prophet also says: *A sacrifice to God is a contrite spirit; a contrite and humble heart God does not despise* (Psal. 50. 19). But he cannot have a humble spirit and a contrite heart who eats and drinks and enjoys delights, because *bread strengthens the heart, but wine makes one glad* (Psal. 103. 15). But the virtue that comes from bread does not allow the spirit of the flesh to be humble, and the pleasure that comes from wine does not allow the heart to be contrite. Therefore, whenever the saints desired to entreat God for some necessity, they joined fasting with prayer, just as Daniel and others. Whence, because fasting is the virtue of prayer, they are never separated from each other, but are everywhere placed together. Prayer and fasting deliver from death. Likewise: *This kind is not cast out except by fasting and prayer* (Matth. 17. 20). Just as a soldier is nothing without arms, nor arms without a soldier: so neither is prayer without fasting, nor fasting without prayer. But of these three goods, the first is prayer, because almsgiving indeed proceeds from things, fasting from the body; but prayer proceeds neither from things nor from the body, but from the soul and the heart; therefore, as if the first and more worthy of the two, it is placed in the middle between the two. The first is almsgiving, the second is prayer, the third is fasting. And why does almsgiving precede prayer? Because it is a mediatrix D and prepares the way before the face of prayer, so that, after the almsgiving, the following prayer may find a prepared place of mercy before God. And fasting follows prayer for this reason: that it is not that prayer is the aid of fasting, but fasting is the aid of prayer. And it is not that prayer is made for the sake of fasting, but fasting for the sake of prayer; therefore fasting does not precede prayer, but prayer [precedes] fasting.
The third classification. Likewise, to do almsgiving, or prayer, or to fast, is not for all men, but only for the just. But whoever sins and does almsgiving, loses what he does. For almsgiving is given for a sin that has ceased, of the sinner, not for one that is occurring: that is, when we repent of what we have done, not so that we may buy permission to sin with money. Likewise, he prays who now does not sin; but he who prays and sins does not entreat God, but deludes God. Likewise, he fasts who does not sin; but he who sins and fasts does not fast for the glory of God, nor does he humble himself, but he spares his own substance. Furthermore, consider in the preceding [things], since the time Christ began to give salutary precepts to His apostles, He did not immediately in the beginning command concerning almsgiving, or fasting, or prayer; but first He expels evils, afterwards He introduces goods. It is written: *You shall not kill; but I say, do not even be angry.* It is written: *You shall not perjure yourself; but I say, do not even swear.* It is written: *You shall not commit adultery; but I say, you shall not covet.* It is written: *An eye for an eye; but I say, do not resist evil entirely.* It is written: *You shall love your friend, and hate your enemy; but I say, love your enemies* (Matth. 5. 21 et seq.). After He had, therefore, stripped man from all these evils, then He says, *See that you do not perform your almsgiving before men* (Matth. 6. 1), etc., showing that unless man has first departed from all those things, he does these good things without cause. First it is necessary to dismiss evils, and thus to receive goods, because a man cannot become new unless he ceases to be old. But he who does not dismiss evils, and receives goods, loses the grace of his own goods; just as if any man should put into his mouth something sweet mixed with something bitter, that sweetness does not give its own flavor. *Do not become sad, like the hypocrites.* Whether speaking of almsgiving, He says thus: *Do not let them be done before men*; or of prayer thus: *Do not be like the hypocrites, praying in the corners of the streets*; or of fasting, He says this same thing. You see that the Lord knew that vainglory proceeds from every good. Therefore, He orders that thorn, which diligently grows in good soil, to be cut away, lest the thorn of vainglory choke the fruit of fasting. Can it happen that he who fasts is not noticed? But it is better that your fasting show you, than you your fasting. But the Lord, knowing that it cannot be that he who fasts is cheerful, therefore He did not say, "Do not be sad," but, "Do not become sad."
A For it is one thing to be sad, and another to become sad. For he who is naturally sad on account of continuous fasting is sad, but he does not become so; whereas those who appear pale through some impostures are not sad, but they become so. If, therefore, he who fasts and makes himself sad is a hypocrite, how much more wicked is he who does not fast, but paints a venal pallor upon his face with certain arguments, as if it were a sign of fasting? His nature displeases him, because he cannot lie about what he is not doing, and the miserable face of the flesh is chastised by certain arguments because it does not consent to frauds. I think that every sensible person understands that these words are not to be taken carnally. For it cannot happen that one who fasts does not appear sad, nor does the Lord command what we cannot fulfill. For if He commands us not to become sad for this reason—so that we do not appear to men to be fasting—why does He command to anoint the head and wash the face? For in this way the very anointing of the head and washing of the face, if they are always observed by those who are fasting, are nevertheless signs of fasting. But these things are related spiritually to the soul, so that spiritual sadness does not destroy the spiritual face. B Now the spiritual face of the soul is its conscience, or heart, just as the prophet shows, saying: "My heart hath said to thee: My face hath sought thee: thy face, O Lord, will I still seek" (Ps. 26:8). For it is not the face of the flesh that seeks God, but the conscience. Again, since the face is called the conscience, Jacob shows this, when he had wrestled with the man: "I have seen God face to face, and my soul has been saved" (Gen. 32:30). For in truth he did not then see God face to face, because God wrestled against him in the appearance of a man. For the bodily appearance is a veil for God, not a property of God. But with his mind he saw God. Whence also he was called Israel, that is, the mind seeing God. If, however, his face had seen God, it would surely have been necessary to call him thus, the face seeing God. What, then? The face of the soul is called the conscience. For just as a beautiful face is made graceful in the sight of men, so a clean conscience is beautiful in the eyes of God. Likewise, there is one kind of bodily joy, and another spiritual. Bodily joy is laughter, jesting, and other carnal delights. Spiritual joy is hope, as the Apostle says: "Rejoicing in hope, patient in tribulation" (Rom. 12:12). Do you see that it is possible for us, while fasting carnally, to rejoice spiritually in hope? For of the Holy Spirit the prophet says this: "The stream of the river maketh the city of God joyful" (Ps. 45:5). There is also bodily sadness, and there is spiritual sadness. Bodily sadness is the affliction of the flesh; but spiritual sadness is the despair and faithlessness of the soul. Therefore, saying "Do not become sad," He says this: Do not fast for the sake of men. C For he who fasts for the sake of men makes his conscience sad, that is, desperate. For how can his conscience be cheerful and hoping in God by his fasting, if he fasts not for God, but for men? Thus also all hypocrites, who fast for the sake of men, disfigure their faces, that is, their consciences. For how should they not have disfigured consciences before God, who, feigning that they are fasting for God, do not fast for God, but for men, wishing to deceive both God and men? Or thus: "Do not become sad, as the hypocrites," that is, do not fast without hope and without faith. For he fasts without hope who does not abstain from sin, nor practice justice. For just as good works produce hope, that is, spiritual joy: so evil works produce despair, that is, spiritual sadness. For he who sins while fasting, fasts without hope: that is, he has not whence he may hope and rejoice, but his mind is despairing and sad. Now, however, no one is ignorant of how sin and despair destroy the face of the conscience. For the conscience of him who sins is always wounded. Thus, therefore, all hypocrites fast, not enlivening their conscience in hope with good acts, but saddening it into despair with evil works. He is therefore a hypocrite, everyone who fasts while sinning. What is it, then, to fast with joy, unless first to fast spiritually, then carnally? D For just as every good thing is both spiritual and carnal: so every evil thing is both spiritual and carnal. For instance, the fornication of the flesh is harlotry, but spiritual fornication is prevarication. The chastity of the flesh is not to know a woman; spiritual chastity is to be faithful to God. Bodily humility is rising to greet a man, or speaking a soft word; spiritual humility is he who in his heart deems another better than himself. Bodily pride is harsh speech; spiritual pride is he who thinks himself better than another. Thus also there is bodily fasting and spiritual fasting. Bodily fasting is to abstain from foods; spiritual fasting is to abstain from sins. For just as the flesh is delighted by eating, so the spirit of the flesh is delighted by sinning. Whence the wise call every sin lust, because we commit every sin with delight. Therefore also the member of lust was circumcised, so that in the mystery the delight of all evils might be taken away, which evils make the mind sad, that is, despairing. For he who fasts from foods, but not from evil works, he appears to fast, but does not in fact fast; because as far as men are concerned he is fasting, but as far as God is concerned he is most miserably feasting on evils. Amen I say to you, they have received their reward. That delight of praise is felt only as long as it is heard; but as soon as it has passed the ears, the delight of praise also passes. 17. But thou, when thou fastest, anoint thy head, and wash thy face. You who are merciful, who fast more with your heart than with your body, who abstain more from sin than from food: and therefore you fast not for men, but for God. For those who fast while sinning fast for men, not for God, and therefore they are hypocrites; but those who truly fast for God, they do not abstain so much from foods as from every iniquitous act; because just as food delights the flesh, so every evil delights the spirit of the flesh. What then! When we fast, if we pour oil upon our head, it is truly vain: even if we wash our faces with water. And who proceeds with an unwashed face? Moreover, if we do this, it is as if by these signs of washing and anointing we publish that we are fasting. What then! The simple interpretation of this passage is this, that these things are to be understood by way of exaggeration, just as the other things said before, as if He were saying: "You ought to make yourself so far removed from the ostentation of your fasting, that if it were possible to be done—which is not becoming—you would even do those things which, on the contrary, are seen to be marks of luxury and feasting." But spiritually it is thus, as is clear from the above, that the face of the soul is understood as the conscience: "Cast off from yourself the filth of avarice, the dung of perjury, and the rot of malice; and you have washed your face," that is, your conscience, "with the prophetic water," of which Isaiah speaks: "Wash yourselves, be clean, take away your iniquity from your souls" (Isai. 1:16). For if you have taken away the iniquity from your soul, you have washed your conscience, and you fast well. Likewise, your head is Christ. Give drink to the thirsty, feed the hungry, clothe the cold, and thus with the most precious myrrh, that is, with the oil of mercy, you have anointed your head, that is, Christ, who cries out in the Gospel, saying: "What you did to one of these least, you did to me." But since all justice consists in these two things: first, that you do not do evil; second, that you do good—as for that which pertains to avoiding sins, He said, "Wash your face": but as for that which pertains to doing good works, "Anoint your head," and be lovable like Mary, who after she washed her conscience with tears of penance, afterwards poured oil upon the head of Christ, and the house was filled with the odor: so too the fame of your works, if you are such, will fill the whole Church. And how properly He said, to wash the face indeed, but not to wash the head, but to anoint it. For as long as we are in the body, our conscience is always defiled in sins. But our head, Christ, does not need the necessary washing, but only the anointing: because "He did no sin, neither was guile found in his mouth" (Isai. 53:9). 19. Lay not up to yourselves treasures on earth. The present chapter does not have a relationship of consequence to the preceding.
A For the former was spoken concerning fasting, while this is concerning almsgiving. What, then, is the case? If we bear it in mind, the Lord taught nothing above regarding almsgiving, or prayer, or fasting; rather, He only checked their simulation, so that they might not perform these things before men for the sake of being seen by them—not because it is possible to perform them in such a way that men do not see them, as we said above, but He made man cautious, so that he might be as eager to perform them in a way that avoids being seen, to the end that the good work itself might reside in the Christian man rather in his disposition than in his act. And consistently so, since the mandates of the Law likewise looked B more to the work than to the disposition: that is, "Thou shalt not kill, thou shalt not commit adultery," etc. Christ introduced more spiritual mandates as a supplement to these, looking more toward the disposition than the act: "But I say to you, do not be angry, do not covet," etc. Thus, here too, with the simulation of goodness cut away, their good works might look rather to the heart than to the outward appearance. Since, therefore, as we explained, Christ had taught nothing regarding these, He now introduced three sequels of doctrine according to the three aforementioned justices—of almsgiving, of prayer, and of fasting—one for almsgiving, another for prayer, and the third for fasting. Regarding each of these, we shall demonstrate in its proper place. And the doctrine following upon almsgiving is this: "Lay not up to yourselves treasures on earth," so that the order of the narrative is thus: "When thou doest alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be glorified by men. Amen I say to you, they have received their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth, that thy alms may be in secret, and thy Father who seeth in secret will repay thee in the manifest. Lay not up to yourselves treasures on earth." Here He gives the counsel that alms should be performed; in the second place, He shows what utility there is in the performing of alms; in the third place, so that neither the fear of impending poverty may impede the will to perform alms. C "Lay not up to yourselves treasures on earth," because you are not of the earth, nor did you come from the earth, but for a time you have received the earth from the earth, in order that through the earth you might overcome the earth; rather, you are from heaven, and you came from heaven, and you are destined to return again into heaven, unless you should voluntarily choose to remain on earth. Therefore, place your substance there, where you have your fatherland. Do you wish to know that you are a stranger in this world? Hear the prophet saying: "I am a sojourner on the earth, hide not thy commandments from me" (Ps. 118:19). What foolishness, then, is it that you should be content upon the earth? That is, do you wish to serve the devil in foreign lands, when you could be reigning with Christ in the heavens—that is, in your own native land? "Where rust and moth consume, and where thieves break through and steal." A triple destruction takes away all the goods of the world. For they either grow old of themselves and are eaten by moths, like garments; or they are consumed by the masters themselves living luxuriously, like other possessions; or they are snatched away by strangers, either by guile, or by force, or by false accusations, or by any other wicked means. For all those who hasten through iniquity to make others' things their own are called thieves. But you will say, "Do all who possess these things lose them? I shake out my garment, and it is not eaten by moths; I act sparingly, and my possessions are not consumed; I manage my affairs carefully, and they are not snatched away by thieves." For the time being, I will say this: that if not all lose them, yet many do. What then? Is it better to store them up on earth, where D the event of their preservation is uncertain, or in heaven, where there is certain safe-keeping? Here, if you do not guard them, you lose them; if you do guard them, you are tormented by fear and anxiety. There, however, even if you sleep, they are preserved by God; and when you remember them, you rejoice with hope. What kind of foolishness is it to leave behind the treasures there, from whence you are about to depart, and not to send them ahead to where you are going? Truly, those riches that are badly kept—even if you have not lost them corporally—you have lost them spiritually, because they do not profit you for the use of salvation. For whatever you have done for your soul, that is yours; but what you have left behind, you have lost. For that which is badly gathered 720 corporally is seen to be dispersed and lost spiritually; but that which is well dispersed corporally is seen, in truth, to be gathered and deposited in heaven. But now He sets forth what utility there is in the performing of alms, saying: 21. "For where thy treasure is, there also will thy heart be." He who places his treasures on earth has nothing to hope for in heaven. For why indeed should he look to heaven, where he has nothing stored up? Therefore, whether he rejoices, he rejoices in carnal and earthly things; or whether he is sad, he is sad concerning carnal and earthly things. But he who stores his riches in heaven has no hope on earth. For why indeed should he take delight on earth, who has nothing on earth? Therefore, whether he rejoices, he rejoices in spiritual things; or whether he is sad, he is sad concerning spiritual things. Therefore, the joy of sinners is evil, and their sadness is worse, because they either rejoice in earthly gain or are sad at the loss of it; but the joy of the just is good, and their sadness is better, because they either rejoice in justice or are sad because of sin. For if any cause of death should arrive, if indeed his hope is on the earth, he is sad, as one going from his own home to a foreign land—not to say, to torments; but if his hope is in heaven, he rejoices as one about to return from a foreign land to his own home—not to say, to the heavenly kingdom. Secondly, he who hoards on earth commits sin in two ways. First, because he gathers badly; second, because while having his heart on the earth, he never remembers the things that are of God, but always those that are of the earth. And he who hoards in heaven performs justice in two ways. First, because he lends well; second, because while having his hope in God, he always thinks and meditates on the things that are of God, and not those that are of the earth. And just as he who has once begun to gather on earth, that very earthly covetousness makes him more anxious, not only that he might not diminish therefrom, but that he might increase it even more; so he who hoards in heaven, that very spiritual covetousness makes him anxious, not only that he may not lose what he has, but that he may even increase it beyond what he already has. 22. "The lamp of the body is thine eye." We must first note that the discourse is not speaking of the corporal eye, nor of this body which is seen from without. Otherwise, he would have said, "If your eye is healthy or sickly"; now, however, he said, "Simple and evil." For not everyone who has a kind eye has his whole body bright; nor, indeed, does everyone who has an evil eye have his body in darkness. For what if he has a kind eye, but it is sickly—is his body in the light? Or if it is evil but healthy, is his body in darkness? Therefore, it is of the body, not from without, but from within—that is, of the corporal nature. The lamp of such a one is the mind, through which the soul sees God. Whence Jacob was called Israel. Israel, in Hebrew, is interpreted as "a mind seeing God." After, therefore, He said, "Lay up for yourselves in heaven, for where your treasure is, there also your heart will be," He consistently added, "The lamp of the body is thy eye. If thy eye be simple, thy whole body shall be light," in order to show that those who perform alms must have their heart toward God; for he who has his heart toward God, his eye is bright—that is, his mind is spiritual and pure, not dirtied by earthly covetousness, just as it is written: "Blessed are the clean of heart, for they shall see God" (Matth. 5:8). For just as one who has sensitive eyes, if you put him in some dark and shadowy place, sees better, but if you put him in the sun, he sees nothing, because his eye does not endure the brilliance of the sun; so the worldly man, who has his eye—that is, his mind—dirtied and troubled by earthly desires, if you put him in worldly matters, he is wise and shrewd; but if you draw him to spiritual things, he grows dim, and is wise in nothing, because his mind is corrupted by those desires.
A He does not perceive it, I say, he is not ignorant of it: he knows, but does not perceive the good of justice, because he takes no delight in it; for his heart is preoccupied with earthly pleasure. 23. *If your eye be evil, your whole body shall be dark.* What, then, is the darkness in us? Carnal, malevolent, and iniquitous senses, which always desire the things of darkness and not of light. For in what else does the carnal nature delight, if not in avarice, in lust, in pride, in luxury, and other evils which lead to dark death? And whoever understands what it means that *the flesh lusts against the spirit* (Gal. 5:17), he understands that the carnal nature is darkness. Whoever, therefore, has a clean eye—that is, a spiritual mind—always looking toward heavenly things, keeps his body lucid—that is, without sin. For if the flesh desires the evils we have mentioned, according to its nature, the man who has a lucid mind, through his hope in God, judges it by the consideration of justice, and beats it back by the power of fear of God; and so, even if it is unwilling, he nevertheless keeps it lucid—that is, without sin. You have understood, then, how he who has a simple eye has his whole body lucid; but he who has an eye—that is, a mind—darkened by some malice or troubled by the lust for riches, possesses a dark body? For the same things that make the human mind spiritual and clean, cause it, conversely, to be carnal and filthy. How does the mind of one who gives alms and has hope in heaven become clean? Just as hope in God makes the mind spiritual and clean, so he who gathers riches with sin places his hope on the earth; and he who has hope on earth, his mind is carnal and unclean. His entire flesh, therefore, is in darkness—that is, in sins. How? For when the flesh, according to its nature, as we have said, desires perverse things, the man who has hope on earth and a mind troubled by lusts does not contradict it, nor judge it by the consideration of justice, nor beat it back by the power of future judgment; because he does not see, being blind, nor does he understand that evil is evil, and if he wishes, he cannot, because he has no hope except in the world. But we know that hope grants us the virtue to resist carnal lusts; and he who has no hope in heaven has no virtue to resist his own lusts, and therefore his flesh becomes entirely dark. And to explain it more briefly and clearly: before the soul sins, being strengthened by divine aid, it is queen and mistress of its body, and sits as if free and queen on the throne of its heart, and governs its body as its palace, nor can the flesh conquer it. But if it entangles itself in serious sins, then, deserted by divine aid and reduced to the power of unclean spirits, it becomes weak and infirm, so that it is no longer the mistress of its body, but rather a handmaid; and now the flesh is not subject to the soul, but the soul to the flesh, and the soul does not do what it wills, but what the flesh compels it to do. Have you understood, then, how he who has a dirty eye of the mind has his whole body dark? *If, then, the light that is in you is darkness, how great is the darkness itself?* As we said above, the carnal nature is always dark, because it is always sinful; even if it does not sin, with the soul contradicting it, it is still rightly called sinful and dark, because the flesh always has the purpose of sinning, so that it often creeps even upon a righteous soul, to do what belongs to it. For who is so faithful that he is never, even in part, overcome by the flesh? And if there is one, he is rare. But the light is in the heart, as you have already heard frequently: it is the soul seeing God—that is, the spiritual soul. If, therefore, the soul itself, divine though it be, and given to illuminate that flesh, becomes as it were carnal and grows dark with earthly lusts, always looking to earthly things, see how the flesh of such a man is already wrapped in the darkness of sins. For if, as we have said, in a just man, with his rational soul contradicting it, the flesh always creeps upon the soul B and does its own work: how many iniquities do you think the flesh will involve itself in, in a wicked man, when the soul which should have contradicted it yields to it, desiring similar things? Through another perspective, indeed, yet expressing the same meaning, Luke commands first: *Fear not, little flock, for it has pleased your Father to give you the kingdom. Sell what you possess, and give alms: make for yourselves satchels that do not grow old, a treasure that does not fail in heaven* (Luke 12:32, 33), and the rest. Then he says, *Let your loins be girded, and your lamps burning, and you yourselves like men waiting for their lord, when he returns from the wedding* (Luke 12:35, 36); showing that no one can have their loins girded to depart from this world, nor burning lamps, nor wait for their lord, unless those who sell what they have, and give alms, and make for themselves satchels that do not grow old, and a treasure that does not fail in heaven.
Homily XVI. From Chapter VI
*No one can serve two masters: for either he will hate one, and love the other: or he will sustain one, and despise the other* (Luke 16:13). Let us see, first of all, how the preceding words follow the present ones. Above, he commanded alms to be given, saying: *Lay up for yourselves treasures in heaven*, because he who has laid up treasures for himself in heaven, he has his heart in heaven, and his hope in God: he has a simple eye of the soul—that is, a clean and spiritual mind—and one which is always meditating not on earthly, but on heavenly things. And he who has a clean and spiritual mind, he can keep his body lucid—that is, without sin. But he who does not give alms, neither has his heart in heaven, nor hope in God: nor has he a clean and spiritual mind, nor can he keep his body lucid—that is, without sin: because *no one can serve two masters, God and mammon*—that is, riches. For mammon is called riches in the Syriac tongue. As, therefore, he who has two masters, it is necessary that he love one and hate the other, despise one and obey the other: so he who wishes to love God, it is necessary that he hate riches: and whoever wishes to love riches, it is necessary that he hate God: and he who wishes to do the commands of God, it is necessary that he hate riches: and he who wishes to obey the commands of God, it is necessary that he despise doing the commands of avarice: and he who wishes to do the commands of avarice, it is necessary that he despise the commands of God. Consider, however, he did not say, "No one can have God and riches": but, "No one can be a servant of God and of riches." For it is one thing to have riches, and another to serve riches. If you have riches, and those riches do not make you proud or violent, but, according to what you can, you give to the powerless, you are the master of your riches, not their servant: because your riches do not hold you, but you your riches. But if your riches make you proud, or violent, and you, bound by avarice, grant nothing to anyone, then you are the servant of your riches, not their master: because your riches hold you, not you your riches. Now he teaches that the fear of want should not block the will to give alms, saying: 25. *Therefore I say to you, be not solicitous in your hearts, what you shall eat.* For solicitude is the daughter of despair, because despair generates solicitude. What is it that he says, *Therefore I say to you*? And what? That you may give alms, that by laying up in heaven, you may have a clean heart, hoping in God. But he who hopes in God, he is not solicitous about what he shall eat, or what he shall be clothed with: because there is nothing that makes men despair in any necessity except this thing, that he does not have hope in God. Do not, therefore, say to me, "Am I not to be solicitous? But the thing itself compels me." "Do I not wish to hope in God? But I cannot. For my heart does not obey me." You do not know what you are suffering; you are sick, and yet you are ignorant of the cause of your sickness. Do you wish that I show you the cause, so that in every necessity you may never despair? Do good, and work justice, that you may have hope in God, and you will not despair on earth. C
For good works are what make one hope, while evil works compel one to despair. Therefore, the prophet did not say: Hope in God and dwell on the earth and you will be fed on its riches, but: Hope in God and do good, and dwell on the earth (Ps. 36. 3). A Regarding "Do not be anxious about what you shall eat," He did not say, "Do not work," but, "Do not be anxious." We are forbidden to be anxious, but we are commanded to work. For even the Lord, speaking to Adam, did not say: "With anxiety you shall make bread for yourself," but: "With the labor and sweat of your face." Therefore, bread is to be acquired not through spiritual anxieties, but through bodily labors. For just as for those who work, through the reward of diligence granted by God, bread abounds; so for those who sleep and are negligent, because of the penalty of negligence, through God’s act, it is withdrawn. Is not the soul more than food, and the body more than clothing? He confirms our hope, first descending from the greater to the less, and then ascending from the less to the greater. How is it that if He gave the soul, He will not give food? If He fashioned the body, will He not provide clothing? Unless He had wished for it to be what it is, He would not have created it. But because He created it in such a way that it is preserved by food, it is necessary that He give it food as long as He wills it to be what He made. What is "from the less to the greater"? 26. Look at the birds of the air, for they neither sow nor reap, etc. If He provides nourishment for the birds, will He not provide food for humans? If they, without working, find food, will not man find it, to whom God has given both the wisdom to work and the hope of bearing fruit? For God made all animals for the sake of man, but man for the sake of Himself. If, therefore, He provides for animals for the sake of man, will He not provide for humans for the sake of Himself? God made all things in wisdom, but man not only in wisdom, but also according to His own wisdom. Therefore, the more precious the creation of man is compared to animals, the greater is the anxiety of God for humans than for animals. God made all animals so that they might be as long as they are, but when they have died, they become as things that never were; but man, so that he may live not only before death, but also after death: and indeed more after death than before death; for before death he lives in temptation, but after death in glory. If, therefore, He favors those whom He created in such a way that they only live B, will He not favor humans, whom He made to live forever? 27. Which of you by being anxious can add one cubit to his stature? 28. And why are you anxious about clothing? If, therefore, you cannot by being anxious add even a small part to your body, how can you be saved by being anxious as a whole? God, who formed you from nothing in the womb, and snatched you from danger while you were being born from your mother's womb, not only while you were not anxious, but while you did not even know it. God, who day by day gives the growth of your body, and makes it by His wisdom, while you do not understand. If, therefore, providence works in you daily, how will it cease in your necessities? Consider the lilies of the field, how they grow in their proper time, and are formed at their appointed time. They are clothed in whiteness in their leaves, they are filled with scents; and what the earth did not give to the root, nor the root to the plant, God grants through an invisible operation: nor does He give more to these and less to others, but in all things the same fullness of providence is observed, so that they may not be thought to have been born of themselves, nor to have happened by chance, but to have been arranged by the providence of God. They neither labor nor spin. By saying, they do not labor, He wishes to be understood as referring to men; by saying, neither do they spin, to women: because the life of men is sustained by sowings, but that of women by wool-working. 29. Nor was Solomon in all his glory so arrayed. Because Solomon, even if he did not labor, nor was he anxious about what to wear, nevertheless he either ordered, or arranged, or knew. But where there is ordering and arrangement, there also C human offense is frequently found, and the wrath of the one commanding is excited; but these [lilies] do not know how they are thus adorned. Those were served by men, these by God. 30. If, therefore, the grass of the field, which is here today and tomorrow is thrown into the oven, God so clothes, how much more you, O you of little faith! If, therefore, He favors flowers so, which are born in such a way that they are only seen and perish: will He neglect humans, whom He created so that they might not be seen for a time, but that they might exist forever? He who understands what man is, does not despair of God; but he who despairs of God, does not know what he is: for man is in God, and God is in man. 31. Therefore do not be anxious, saying, What shall we eat, or what shall we drink? For God created these things in nature, as if commanding a law for the earth: Let the earth bring forth the grass of fodder (Gen. 1. 14): therefore, whether it wills or not, it germinates for the good and the bad; because the earth was commanded to serve, not to judge. But good and evil He did not create in nature, but placed in our own free will, so that we may be what we will to be. Therefore, for the good, the reward is proposed, but for the bad, punishment. What, then, is wisdom, to be anxious about that which, even if you are not anxious, you will have; and not to be anxious about that, concerning which, if you are not anxious, you will lose? For food, even if you are not anxious about it, you will find; but justice, unless you are anxious, you will not grasp. 32. For all these things the Gentiles seek. Because they believe that in human affairs there is fortune, not providence, nor do they estimate that their lives are governed by the judgment of God, but by an uncertain and accidental event; therefore they rightly fear, they are rightly anxious, and they despair, as if they had no one governing them. But he who believes that he is governed by the judgment of God, not by an uncertain and accidental event, entrusts his food to the hand of God, knowing that famine or nakedness kills no one without the will and judgment of God. But he is anxious about good and evil, knowing that unless he is anxious, he will neither flee from evil nor grasp the good: therefore He says, 33. Seek first the kingdom of God, and His justice. The kingdom of God is the retribution of good and evil works; but justice is the way of piety, through which one goes to the kingdom. If, therefore, you think day and night, what the glory of the saints will be, or what the destruction of the wicked and sinners will be, it is necessary that you either retreat from evil, terrified by the fear of punishment, or hasten to the good, excited by the longing for glory. And if you think daily of what the justice of God is, and what it hates and what it loves, justice itself will show you its ways. For just as justice flees from those who hate it, so it follows those who love it. For we are not to give an account of whether we were poor or rich, because that was not in our power, but whether we did well or ill, which lies in our own free will. It was said to man: Cursed be the earth in your works (Gen. 3. 17). Do you see that because of the sins of men the earth is cursed, so that it might not germinate; but it is blessed when we have done good works? You, therefore, seek justice, and bread will not be wanting to you: for just as because of evil works the fruit of the earth is withdrawn, so because of good works it abounds. Therefore He says, Seek the kingdom of God and His justice, and all these things will be added to you. 34. Do not, therefore, be anxious for tomorrow. We have already said that what He says, today, signifies only that for which we have need in our present life. But what He says, tomorrow, signifies what is superfluous beyond necessity. Therefore do not be concerned to have anything superfluous, than what is necessary for you in your present life for your daily life. But whatever shall be superfluous, which is "tomorrow," will provide for itself: as if He were saying, Whatever superfluous things you have gathered, they will provide for themselves. While you indeed do not enjoy them, they will find many masters, who procurate them as it pleases them. Why, therefore, are you anxious about those things, whose power you are about to hand over to others? For sufficient to the day is its own evil: as if He should say: Sufficient for you is the labor and misery that you suffer in life because of daily uses, which you have as necessary. Do not labor superfluously for superfluous things, lest you even do the labor, but the enjoyment be another's. But he calls the affliction itself the malice of the day, D
A of present hardships and labors: not as the Manichæans say, that the very creature of God is evil.
Homily XVII. On Chapter VII
1. *Judge not, that ye be not judged: condemn not, and ye shall not be condemned.* Some explain this passage according to a sense such as this, saying that by this command the Lord does not forbid Christians from correcting other Christians out of benevolence when they are worthy of correction: but [He forbids] them from despising Christian sinners through pride in their own righteousness, frequently disparaging them for many things, and hating and condemning the rest out of mere suspicions, and performing their own hatred under the guise of piety. And that Christians might not even in this way correct other Christians, follows the word which says: *Judge not.* But if they do not correct them, whether it is fitting that that which is said—*That ye be not judged*—should follow, I know not. For is it solely on account of that—if they do not thus correct sinners—that they shall obtain the pardon of their own sins, according to what was said, *And ye shall not be judged (Luke 6.37)*? For if those who judge, as one ought not to judge, do evil: undoubtedly, those who do not judge shall not obtain pardon for their former sins on this account, because they did not judge evilly. For who obtains pardon for his own former evil because he did not add another evil? Certainly, if they do not judge those who sin against them, neither will they themselves be judged by God for their own sin. These things we have said, wishing to show that B this word is not set forth concerning not judging our neighbors who sin against God, but [those] who sin against us. What is it, then? Up to now He has explained the consequence pertaining to the righteousness of almsgiving, but now He begins to explain the consequence looking toward the righteousness of prayer. And this doctrine is in a way a part of that prayer itself, so that the order of the narrative is: *And forgive us our debts, as we also forgive our debtors. And lead us not into temptation, but deliver us from evil. Judge not, that ye be not judged.* For whoever does not judge his neighbor on account of a sin which he committed against him, neither does God judge him on account of the sin which he committed against Him, but God shall forgive his debt, just as he himself forgives his debtors. But just as He commanded all other commands generally to all, as much to priests as to laymen, especially however to doctors, who by as much as they are greater in order, by so much they ought to be more perfect in discipline: so also this command concerning not judging neighbors pertains to all, especially however to doctors. Whence there are some of these commands which, if you look diligently, A scarcely even befit laymen, unless perhaps a little; but they befit doctors entirely: such as this very thing which follows: 3. *Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?* You will see casting out the mote from your brother's eye. For to see the mote in a brother's eye is for all; to be able to cast it out is not for all, but only for doctors, who by doctrine or by rebuke according to God can cast out from the mind of their brother a sin, whether great or small. Just as also that which He says: 6. *Give not that which is holy unto the dogs, neither cast ye your pearls before swine.* For to have both holy things or pearls, and to be able to dispense either goods or evils, and to discern which of men are dogs, which [are] swine, is not for all men, but for the saints. Therefore the Lord wishes the doctors of Christians, as in every righteousness, so also in this to do [it] first, then to teach: that they may commend their good doctrine with a better life, that by teaching well they may sow knowledge, but by living better [they may sow] fear: because such are the salt of the earth, seasoning all by the example of their life, and they shine to those illuminating by doctrines. But who should hear him teaching, who does not hear himself? Therefore He says to all, especially to doctors: *Judge not, that ye be not judged.* Since if a doctor is mindful of injury and pain, and keeps the memory of malice in his soul, the whole state of the Church is undone, whether you look to the time of the apostles, or B to ours. For then, as we read, it was difficult to convert some to the faith of Christ, unless they first suffered many things from them. For as if the devil were worn out, and overcome by their excessive endurance unto death, and leaving the hearts of the unfaithful and now no longer having the power to arm them, God's grace arriving, they were converted to Christ. If, therefore, they had been mindful of the injuries which they had suffered from them, they would never afterwards have taught them in charity, they would never afterwards have willingly received them into the faith of Christ. But even now, when doctors are frequently offended by laymen, whether justly or unjustly, the devil sowing occasions, if they are mindful of injury and pain, they undo the whole Church. For where the record of injury or pain is in the midst, neither does the doctor benevolently teach the layman, nor does the layman willingly listen to him: and the doctor perhaps even unwillingly opens his mouth to teach: the layman, however, since he is entirely without the fear of God, is not even content to listen up to the face, but departs with back turned, spurning both himself and him, and spurning himself more than him, and, rendered bestial, he does not feel the loss of his own soul, just as an irritated beast does not feel a wound fixed in itself. This chapter the evangelist Luke pursues at length, saying: *Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: give, and it shall be given unto you. Good measure, and pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again (Luke 6.38).* And who it is that judges indeed, and does not condemn: and who it is that condemns indeed, and yet forgives: and who it is that gives, we have explained to you: and since a measure which is indeed overflowing is given to him who does not judge: but [a measure] shaken together to him who judges indeed, but does not condemn: but good [measure] to him who condemns, but forgives. Because as an overflowing measure is greater than a shaken one, and a shaken one is greater than a good and just one: so he who does not judge is more perfect than he who judges and does not condemn, and he who judges and does not condemn is better than he who condemns and forgives. This, however, Matthew concluded in all those [points] with a brief word, saying: *Judge not, that ye be not judged. 2. For with what judgment ye judge, ye shall be judged:* understanding that the word of judgment pertains to all those things. For he who only judges the one sinning against him, and does not condemn, judges: and he who not only judges, but also condemns, judges: for this very [act of] condemning is judging. Therefore, instead of that which Luke said, *Judge not, or judging, do not condemn,* he [Matthew] said: *With what judgment ye judge, ye shall be judged:* that is, if ye have judged and have not condemned, by a similar judgment ye too shall indeed be judged by God, but ye shall not be condemned: if, however, [being] ones who judge, ye have also condemned, by a similar judgment ye also shall be judged, and condemned. And that which he [Luke] said: *Forgive, and ye shall be forgiven: give, and it shall be given unto you:* he [Matthew] said, *With what measure ye mete, it shall be measured to you again:* that is, if, not being asked, ye have forgiven the sin to your neighbors, but out of sole respect for God, and God of Himself, before He is asked by you, shall forgive you; if, however, [being] asked, ye have granted pardon, also God then shall grant you pardon, when with worthy prayers and suitable lamentation ye have asked Him. Since, therefore, He had said especially, as we have said, to doctors, *Judge not, that ye be not judged:* He fittingly adds, and says, 3. *Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?* That is: You who do not see the beam in your own eye, why do you see the mote in your brother's eye? As if He should say: It is better neither to teach, nor to rebuke a layman, than to teach and rebuke, and to persist yourself in the [very thing you are] rebuking: since such doctrine of a doctor is not hearable, but laughable. On account of which, every priest, if he wishes to teach the people, let him first teach himself: if, however, he does not wish to teach himself of all that he teaches, and not to argue himself of all that he argues, neither let him teach others, nor argue anyone, lest he escape not the judgment of God, or the reproach of men.
A 4. Or how sayest thou to thy brother, Brother, let me cast out the mote out of thine eye, and behold the beam is in thine own eye? That is: With what face dost thou argue the sin of thy lay brother, while being thyself in the same, or in a greater sin? Dost thou not fear lest thou hear from the opposite side, Physician, heal thyself (Luke 4:23)? If it is a reproach for a physician, who has neither the health of another in his power, nor his own, if he wishes to cure others, and is himself weak, as it were bearing the testimony of his own unskillfulness as a passion in his own body: how should it not be a reproach for a teacher to wish to extract others from sin, and himself be in greater sins, while he could more fully extract himself from sin than others? Or thus: How sayest thou to thy brother? that is, With what purpose dost thou think? Dost thou say it out of charity of heart, that thou mayest save thy neighbor? No; but that thou mayest seem to thyself just. But if thou wert truly arguing thy neighbor out of charity of heart, that thou mightest save him, thou wouldst first save thyself. Is it possible that thou art more benevolent to another than to thyself? Why, when thou art unwilling to save thyself, wouldst thou wish to save another? Every teacher, therefore, who reproves another in any fault whatsoever, and is himself constituted in the same, does not first purge himself, and it is certain that, speaking in the church, he does not wish to save others, but through good doctrine to conceal his own evil acts, and seeks the praise of knowledge from men, not the reward of edification from God, and he is a hypocrite. Therefore he competently adds and says: 5. Hypocrite, cast out first the beam out of thine own eye, and then shalt thou see to cast out the mote out of thy brother's eye. For every teacher is a hypocrite who does not first do good things, and afterwards teach. For while he teaches good things, he professes himself to be just before men: but while he does evil, he constitutes himself a sinner within himself. This, therefore, he says: Thou wishest freely and trustfully to reprove a layman, and to cast out sin from the eye of his mind? First purge thy own mind from every evil, that when thou arguest the layman for his sins, the layman may not have, from the opposite side, whence to reprove thee for thy sin. For he will begin to fear thee in himself, when he finds nothing to despise in thee. Now every sin is not judged according to its act, whether it be small or great, but according to the person of the sinner. For a layman, even if he has committed a great sin, it is small, and is a mote, as respects the sin of a priest, because he is a layman: but a teacher, even if he has committed a small sin, it is great, and is a beam, as respects the sin of a layman, because he is a teacher. B 6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest haply they trample them under their feet, and turn and rend you. When the Lord had given the command above to all, but especially to teachers, that they should love their enemies, and do good to them: and again, a little before, that they should not judge those who sin in them: considering that those who persecute the priests of God, or injure them, or defame them, are for the most part either infidels, such as are Gentiles or heretics: or if they are Christians, they are sordid and senseless, because they neither consider, nor understand, that the priests of Christ are vicars of Christ, and that he who honors the priest of Christ, honors Christ: and he who injures the priest of Christ, injures Christ: lest perchance priests, thinking inwardly among themselves, should say, If we are commanded to love our enemies, and to do good to them: if we are commanded not even to judge those sinners who sin against us: without doubt, as we ought to love them, and do good to them, so we ought not to judge those sinners who sin against us: that we may communicate to them not only our own things, but also those which are God's; that our mercy may be full, as also God's: therefore he restrained such estimation of them with a provident discourse, saying: Give not that which is holy unto the dogs, and cast not your pearls before swine. As if he said, I have commanded you to love your enemies, and not to judge them, that I may show you to be merciful toward them, that you may do good to them of your corporal goods, not of my spiritual C goods, since they are common to you in nature, and not in faith. But I have commanded you that ye judge not those who have sinned against you. Yet I have not for that reason commanded that you do not disclose the secrets of my mysteries to them, who, not wishing to know me, blaspheme, and despise. See your Father God, at whose example I have wished you to be merciful: he bestows carnal benefits upon the worthy and unworthy alike, does he therefore bestow spiritual graces? For I did not tell you of him who orders the Holy Spirit to descend upon the grateful and ungrateful, and gives his blessings upon the just and unjust: on account of which, be ye simple and benign in your own things, but in mine, be ye prudent and cautious. If thou seekest a studious keeper of thy wardrobe, and a faithful key-bearer for thy cellar: how much more does God require such a dispenser of his graces, who by well-treating his graces, makes them more graceful, and not by badly dispensing them, renders them ungrateful? For as if thou shouldst give what is holy to dogs, or pearls to swine, neither does the holy sanctify the dogs, nor do the pearls nourish the swine, but on the contrary, the dogs defile the holy, and the swine make the pearls sordid, or break them: so if thou shouldst give what is holy to men having canine or porcine characters, or shouldst entrust secret mysteries, neither does the holy sanctify them, nor do the mysteries of truth illuminate them, but on the contrary, they themselves defile the holy, and blaspheme the mysteries of truth. D Dog and swine are both indeed unclean animals: but the dog is unclean in every part: for he neither ruminates, nor has a cloven hoof. But the swine is unclean in part: for because he has a cloven hoof, he is clean: but because he does not ruminate, he is held to be unclean. On account of which I think that the Gentiles, or heretics, who are altogether unclean, are to be understood as dogs: for although they are unclean because of their evil acts, they are more unclean because of their perfidy or idolatry; but the swine, Christians dedicated to carnal and unclean pleasures, because, while they are clean because of their faith, they are held to be unclean because of their sordid acts. Or dogs indeed are Gentiles: but swine are heretics, on account of something of theirs that is moderately clean: because they seem even to invoke the name of the Lord, but from their morals you understand who are dogs, or swine. It is the nature of a dog to be wicked, never to utter a voice for any other cause, like other animals, save to drive away those drawing near; sometimes, however, he even barks into the air out of superfluity. Such are all Gentiles, or reprobate heretics, barking much against the servants of God, barking sometimes even against God with blasphemies: howling openly, and never opening their mouth to the good, but always to the evil. Likewise it is the property of swine to wallow in the mire, and never to look to heaven, nor to seek their lord, unless when he is hungry. Such also are Christians, who delight in carnal impurities, and never look to the heavens, nor seek God, unless when necessity has arrived to them: and they, who indeed vomit forth evil, when they are well judged concerning evil: but they return to their vomit, like dogs, when they do evil nevertheless: and these cast out the dung of their sins, when they repent: but they return to their dung, like swine, when they resume the life they had omitted. Now let us see what are the holy things, and what are the pearls. For he did not distinguish what it is to give that which is holy, and what not to give, when there is a difference of sanctity between one holy thing and another: but he generally forbade giving whatever is holy. Therefore, Baptism is holy; therefore it is not to be given, unless to those already having faith. The grace of the body of Christ is holy; therefore it is to be given to those only who have already been made sons of God through baptism, and through the laying on of hands. Blessed bread is holy things; therefore they are to be extended to those who have been rendered capable of blessings through faith. Likewise the mysteries of truth are pearls,
just as pearls placed in shells are set in the depths of the sea: so too divine mysteries, enclosed in words, are placed deep within the meaning of the Holy Scriptures. And just as not every man can dive down and lift pearls from the deep, unless he is a craftsman who has experience in that matter: so not every man can descend into the depth of meanings and find there the hidden pearls of the mysteries, unless he is a spiritual man who has exercise in the spiritual narrations of God. Therefore, pearls are not to be given unless to those who desire the truth, and who live according to human reason. If, therefore, you throw the pearls of secret mysteries to such swine—men weighed down in mind by the pleasures of life—they do not understand their preciousness; but, deeming them similar to other worldly fables, they likewise trample them underfoot with their carnal actions; and, having turned back through disobedience after a short time, they rend those who offered them; and frequently, being scandalized by them, they slander their expounders as sowers of new dogmas. And if you give holy things to such dogs as we have described, they take them, like dogs, without discernment, and trample them with their sordid deeds; and, esteeming as nothing what they have received, they turn back with their disputations—as if with irrational barking—and rend the preacher of the truth. And I think it is not without a reasonable distinction that the Lord forbade giving holy things to dogs, but [forbade] giving pearls to swine. And concerning pearls, we can say that if they are forbidden to be cast before swine, which are less unclean, how much more so before dogs, which are more unclean? But regarding the giving of holy things, we cannot judge in the same way. For what is it, if it is not fitting to give to the more unclean, yet one ought to give to the less unclean? Therefore we understand neither a prohibition nor a command; perhaps because we frequently both impose hands and give a blessing even to Christians who live the life of swine, not because they deserve to receive it, but because we, on our own initiative and against justice, usurp the giving, lest perchance, being more fully scandalized, they utterly perish. Therefore it is not commanded, because it is unjust; yet it is not forbidden, because allowance had to be made for infirmity. But since we have begun to speak of holy things, it must not be passed over in silence that sanctification is one thing, and that which is sanctified is another. For sanctification is that which sanctifies another; but that which is sanctified cannot sanctify another, even though it is itself holy. For example, you sign your bread, which you eat, as Paul says: *For it is sanctified by the word of God and prayer* (1 Tim. 4:5): you have sanctified it, you have not made it a sanctification. But what a priest gives from his own hand is not only sanctified, but is also a sanctification; for that is given which is not only seen, but also understood. It is therefore permitted to cast even to animals, and to give to the infidels, the bread that has been sanctified, because it does not sanctify the one who receives it. But if it were of such a nature as what is received from the hand of the priest, as is that which is eaten at the table, all would eat from the table and no one would receive from the hand of the priest. Whence even the Lord, on the way, not only blessed the bread, but gave it from His own hand to Cleopas and his companion (Luc. 24). And Paul, while navigating, not only blessed the bread, but extended it from his own hand to Luke and the rest of his companions (Act. 27). But what is extended from the hand is neither to be given to animals, nor offered to the infidels, because it is not only sanctified, but is also a sanctification, and it sanctifies the one who receives it.
Homily XVIII, from Chapter VII
7. *Ask, and it shall be given to you: seek, and you shall find: knock, and it shall be opened to you.* It is difficult to find the transition from chapter to chapter. Therefore we propose various views according to the different estimates of the interpreters. The Lord, knowing that whatever He had commanded above was impossible for men, and as regards human nature, was above nature. For he who does not abstain from murder, how can he abstain from anger? He who does not abstain from fornication, how does he abstain from concupiscence? He who does not abstain from perjury, how could he abstain from swearing? He who does not cease to strike others, how can he offer himself to be struck? He who does not even love his own friend sincerely, how can he love his enemy? What then is as impossible as doing alms, or praying, or fasting, and not wishing to appear before men? What then is more difficult than not judging the sinner within oneself, or saying or giving nothing holy or secret to the unworthy? For it is necessary that he should make many enemies for himself. Since, therefore, the commandments were greater than human strength is, He transmits them to God, to Whose grace nothing is impossible, saying: *Ask, and it shall be given to you*: so that what cannot be completed by you as men may be fulfilled by the grace of God. For God created the sensible creature armed and fortified. For He fortified some with the swift running of their feet, He armed others with claws, others with swift wings, others with teeth, others with horns; but man alone He disposed in such a way that his strength might be Himself. And in that He made him weaker than all, in that He willed him to be stronger in Himself. For God, knowing that to know and to worship God is eternal life, but to be ignorant and to despise Him is everlasting perdition, did not create him so weak that he could do absolutely nothing good, lest he whom He had made above all, and for whom He had made all things, should be found inferior to all; nor did He create him so powerful that he could do what he wills of himself, even without the aid of God, so that, compelled by the necessity of his own infirmity, he should always find his Lord necessary. And truly it is a most just thing that the creature should have its creator as a necessity. For if all the strength of man is in God, and yet he despises the author of all his goods, how much more would he neglect God if his power were in himself? Or thus: since He had given them certain commandments of keeping goodness for the sake of sanctifying prayer, saying: *Do not judge, that you may not be judged*: He fittingly added, *Ask, and it shall be given to you*: as if He were saying: If you have kept this mercy toward the enemies that I have commanded you, whatever you wish, ask, and it shall be given to you; and whatever you desire to find, seek, and you shall find; and whatever seems closed to you, knock, and it shall be opened to you. With grace following you, ask, praying in your supplications day and night. But if God delays His mercy for a time, wishing to test the constancy of your faith, you do not withdraw from your petitions. For just as one who truly hungers asks for food for so long as he needs to satisfy the necessity of his body, nor can he cease, for necessity urges, because he cannot live without food: so also he who truly desires the grace of God cannot cease from asking, knowing that he cannot be saved without the grace of God. Further, *seek*, asking the priests and the rest who have knowledge of the spiritual Scriptures, as the law commanded: *Ask your father, and he shall tell you: your elders, and they shall declare it to you* (Deut. 32:7). Seek with study and labor, reading the Scriptures of the Law and the prophets. For God has so ordained our existence that we do not acquire the salvation of knowledge without the grace of God, even while studying and working around the Scriptures, lest we attribute to ourselves what we know; nor yet do we acquire grace unless we have studied and worked around the Scriptures, lest the gift of God be given to the negligent. For grace is an aid to human infirmity; yet aid is not given to those who sleep, but to those who make haste and who persevere. For just as in war not everyone who fights conquers, yet no one can conquer unless he has fought: so not everyone who studies and reads acquires spiritual knowledge, yet no one can acquire it unless he has been studious in reading or assiduous in listening. Indeed, the infidels and those who do not fear God find knowledge by reading and studying, but not that which is from God, which is given through the Holy Spirit, but
which is brought forth from the heart; and therefore spiritual knowledge is not only spoken, but also felt: it is not only read in the Scriptures, but is suggested from the heart. And thus, if he terrifies others, he himself fears all the more; if he consoles, he himself rejoices all the more; and everything that he says, he has not only read, but has proven by experience. Therefore, let us ask God and do good works, that we may merit not a carnal, but a spiritual knowledge. And this is what He says: A *Knock, and it shall be opened unto you.* For he knocks at God, who performs good works before God through prayer, fasting, and almsgiving. For just as he who knocks at a door cries out not only with his voice, but also with his hand, so he who does good works knocks at God, as it were, with his hand by means of his good works. For it is written: *Desire wisdom, keep justice, and God will provide it unto you* (Eccli. 1, 55). But what are you saying? I am asking for this very thing, that I may know and do; and how can I do it before I receive it? Do even what you can, that you may be able to do more; and keep what you know, that you may know more. For justice itself works itself, and itself manifests itself. How? While you perform justice within yourself, justice performs itself within you. For every craft performs itself: for instance, you cultivate a vineyard, you collect its fruits, and being delighted with them, you work better. You see that it cultivates itself by bearing fruit for you, while it is being cultivated? So, on the contrary, he who performs the work of sin—since sin itself is an unclean spirit—works in him the delight of sinning, so that while he is delighted with sin, he may sin more. So also he who performs justice—since justice itself is the Holy Spirit—works in him the delight of performing justice, so that, being delighted with justice, he may do more. Such is what Wisdom says: *Have thought in the precepts of God, and meditate in his commandments always, and he will confirm your heart: and will give you the desire of wisdom* (Eccli. 6, 37). You see that justice itself works itself, while you merely begin and labor? But it also opens itself up, while it is being cultivated. For just as he who sins, while he sins, his mind becomes more and more darkened, and he departs from the light of truth, so that no saving knowledge remains in him, save only malice, of which Solomon says: *The wisdom of the wicked is the wickedness of knowledge* (Eccli. 19, 19): so also he who performs justice, while he performs it, his mind becomes more and more enlightened and ascends to the knowledge of greater wisdom, and justice itself offers itself as a mirror before the eyes of his heart. Furthermore, if you do not perform the works of justice, that is, if you do not knock, you cannot even pray with faith. For the virtue of prayer is the work of justice. Now, prayer is like the sweet odor of a good work. Therefore, just as a thing can exist without an odor, but an odor cannot exist without a thing, so a work is something without prayer, but prayer without a good work is nothing; and if you pray, you do not pray with faith. For as a lamp is not indeed kindled from oil, but is nourished by oil, so faith is not indeed born from work, but is nourished by works. Or thus: since He had commanded above to all, but especially to teachers, that they should love their enemies and not judge them as sinners who offend them, it was consequential, as we have already said, lest perhaps under the guise of love and goodness they should also communicate the holy and secret things of God to them. Therefore He decreed that they should not do this, saying: *Do not give that which is holy unto dogs.* Now, however, He gives them good counsel, that if they love their enemies, as benign imitators of God, and wish to save them also according to B God, let them ask God for them, and it shall be given to them: let them seek them, who have perished in sins, and they will find them, with God's grace pointing the way: let them knock at them, who are enclosed in errors, and God will open them, that their speech may have an entry into their souls: as if He said regarding Christians, who, living like pigs, have lost the image of God through themselves, and falling from being human have become pigs, and have perished: Seek them by admonishing them kindly, promising them the mercy of God, and leading them into hope. For thus also Paul sought and, through the grace of God, found him who, like a pig and not a man, had indiscriminately defiled his father's marriage. C They are surrounded by similar persuasions of lies, and enclosed within the walls of perfidy; knock at them with assiduous doctrines, and God will open them, loosening the walls of perfidy, and you will have entry into them: just as Christ says in the Revelation of John: *Behold, I stand at the door, and knock: and if any man shall open to me, I will come in to him, and will sup with him, and he with me* (Apoc. 3, 20). Therefore, we should not wish to save either sinners, or Gentiles, or heretics, by making holy things common under the guise of mercy: for this is arrogance, not goodness: but rather by asking God for them, and by seeking them themselves, if they have perished, or by knocking, if they are closed. And then, if we both ask worthily, and they have become curable, and reformed from dogs and unclean pigs they will be made holy men, and thus they will justly and worthily partake of holy things, and hear the secret mysteries. D *To him that knocketh it shall be opened.* Because He had said, *Ask, seek, knock*, lest perhaps some of the sinners should hear and say, "Indeed, He exhorts that these things be done by the worthy; but we are unworthy, and if we ask, we shall not receive: and if we seek, we shall not find: and if we knock, it shall not be opened to us": see how, by repeating the same clause, He commends the mercy of God to the just as well as to sinners, saying: *Everyone that asketh*, whether he be just or a sinner, let him only not doubt to ask, let him not neglect to seek, let him not cease to knock: since it is certain that no one is spurned, except him who has doubted to ask of God, neglected to seek, or ceased to knock. But that we may know the goodness of God, let us speak of God, as Christ has spoken of us. For He said above: *Love your enemies* (Matth. 5, 44), and other things of this kind: and He added, *If you love those who love you, what reward shall you have? Do not even the Gentiles do this?* (Ibid. v. 46). If He says to us, "If you God alone hear and help your just ones and friends in this way, what praise of goodness do you deserve? Do not even men, though they are wicked, hear their friends who ask them, and grant them favors?" You see, therefore, that the Lord, in saying, *Be you merciful, as your Father also is merciful, who maketh his sun to rise upon the just and the unjust, and sendeth rain upon the grateful and the ungrateful* (Luc. 6, 36; Matth. 5, 45), wanted to demonstrate the goodness of God, because His goodness is ready for the just as much as for sinners. For it is not credible that He would enjoin the work of goodness upon men who are living in evil, while He Himself, being good, would not do it. Therefore, everyone who does not have justice, or the faith that the heavenly kingdom exists, or the ability to perform justice, has certainly either not asked faithfully, or not sought with study and labor, or not knocked with good works: therefore, it is not the hardness of God that does not grant, but the fault of the man who is negligent. 9. *What man is there among you, who if his son shall ask him for bread, will he reach him a stone? 10. Or if he shall ask him for a fish, will he reach him a serpent?* See how He inclines us to the hope of divine goodness, lest perhaps someone, considering how great is the difference between God and man, and weighing his own sins, while he does not hope to obtain, should not even begin to ask: therefore, He introduced the likeness of fathers and sons, so that even if we despair on account of our sins, on account of filial truth,
A we might hope for the goodness of God. Bread is the word concerning the knowledge of God the Father. A stone is every lie, and whatever has in itself the scandal of offense to the soul. Whence the prophet says to the just: *In their hands they shall bear thee, lest perhaps thou dash thy foot against a stone* (Ps. XC, 12). For every just man is hated by the angels, lest perhaps by occasion of offense his foot of conversation should stumble. We can understand the fish, moreover, as the word concerning Christ; the serpent, however, as the devil himself. That we may therefore obtain what we desire, these two things must concur: one, indeed, that you ask by prayer, and seek by study, and knock by works; the other, that it be bread or fish that you ask for. But if you ask for things that are not expedient—that is, carnal things which harm your soul—even if you ask for them like a stone or a serpent, He does not grant them, because the Father is kind. Otherwise, if He granted harmful things to one asking, He would not be a Father, but an enemy. 11. *If you, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give the good Spirit to them that ask him?* Not that the apostles were evil, but in comparison with God, who alone is uniquely good, all seem evil. Just as in comparison to snow or the sun everything in the world seems dirty, and every bright thing seems dark. And truly, when all fathers are evil except God, behold, if today a father suffers an injury from his son, immediately his affection is changed into hatred, and he is perhaps angered at him and punishes him. Not because he who does an injury to a father has sinned before God, so the father is angered at him, but because he did him an injury. Otherwise, if the father, having suffered the injury, were not angered at the son on account of his own injury, but on account of the other's sin, he would be angered in the same way at every sin of his children. Now, however, when they themselves suffer injury, they grieve and rage; when, however, their children commit other sins against God, they do not care. But God, offended by man, is not angered because He Himself, being established as God, is despised by man, but because man, offending God, loses his own soul. Therefore He is truly not angered at His own injury, but grieves at man's perdition. And if He punishes, it is not to avenge His own injury, but to correct him toward salvation. Hear Him saying through the prophet: *If his children forsake my law, I will visit their iniquities with a rod, but my mercy I will not take away from them* (Ps. LXXXVIII, 31, 33, 34), etc. Truly, because He does not grant everything to those who ask, but only good things, therefore He did not say, "How much more will your Father give to those who ask Him," but added, *Good things to them that ask him.* 12. *All things, therefore, whatsoever you would that men should do to you, do you also to them.* Above, for the sake of sanctifying prayer, He commanded that they should not judge those who sin against them; so, necessarily departing from the order of His narrative, He introduced other matters, such as, *Why seest thou the mote that is in thy brother’s eye?* and that, *Give not that which is holy to dogs,* etc., which follow. Now, returning to the commandment He had begun, He says: *All things, whatsoever you would that men should do to you, do you also to them:* that is, not only observing, *Judge not, that you may not be judged,* which all men wish to be done to themselves, so that when they have harmed others, they might not be judged by them; but also, *All things, whatsoever you would that men should do to you, do you also to them,* and then you can pray effectively. For whatever the law and the prophets have scattered throughout the Scriptures, they are comprehended in this compendious command, like innumerable branches of a tree in a single root. 13. *Enter ye in at the narrow gate.* This third consequence pertains to the third justice of fasting, and is part of the doctrine given concerning fasting, so that the order of the narrative might be: *But thou, when thou fastest, anoint thy head, and wash thy face, that thou appear not to men fasting, but to thy Father who is in secret: and thy Father, who seeth in secret, will repay thee. Enter ye in at the narrow gate:* since every entrance to eternal life is indeed narrow for a man living in the flesh, on account of the adversity of the carnal nature, yet none here is as narrow and laborious as that of a sincerely consummated fast; and that you may know, attend. B For all carnal passions are so called, and are such, because they are moved by the spirit of the flesh, whether anger, or pride, or envy, or avarice, or vainglory; yet especially three are, as it were, natural, and intimate, and proper passions of the flesh: food and drink, then the love of a man for a woman, and the love of a woman for a man. In the third place, sleep, since even without those passions the very nature of the flesh cannot exist. Therefore they are, in a way, as it were parts and supplements of the carnal nature: for the necessity of the carnal nature does not urge toward all those other passions, but the presumption of the spirit of the flesh; toward these, however, the very necessity of the carnal nature itself does. Therefore it is more burdensome to cut them off from the carnal nature than other passions. For to cut off all those passions is labor through the struggle of the heart; these passions, however, to cut off is not only labor through the struggle of the heart, but to consume and wear away and kill the carnal nature itself, and as it were to truncate the very substance: just as if one were to cut off some one of his members from his body. If, therefore, these three passions are natural, and intimate, and proper to the carnal nature, the abstinence of no passion sanctifies the body as does the abstinence of these, so that a man is chaste, fasting, and persevering in vigils. And no one of those passions defiles the body as these passions do, so that a man is either a fornicator, or a glutton, or given to sleep; therefore also the Apostle says: *Every sin, whatsoever a man hath done, is without the body: but he that committeth fornication, sinneth against his own body* (1 Cor. VI, 18), because the passion of fornication proceeds properly from the very nature of the flesh. And the Lord in the Gospel sets forth the gluttonous rich man, to whom the poor Lazarus lay adjacent; and Abraham does not say to him, "Son, remember that you did this and that in your life, and now you are tormented," but, *Because thou didst receive good things in thy lifetime* (Luc. XVI, 25). And everywhere the Lord in the Gospel commands to watch diligently. Therefore, on account of all justices, but especially on account of the most laborious fast, He says: *Enter ye in at the narrow gate,* etc. The gate of perdition is the devil, through whom entry is made into hell; the gate of life, however, is Christ, through whom entry is made into the celestial kingdoms: of which it is said: *This is the gate of the Lord, the just shall enter into it* (Ps. CXVII, 20). The wide gate is said to be the devil, not expanded by the greatness of his power, but dilated by the license of unbridled pride. The Lord says something of this kind, *Blessed are the poor in spirit* (Matth. V, 3). Poor in spirit is he who, while he is great, shows himself little. Dives in spirit, however, is he who, while he is little, shows himself great: like the devil, lifted up by the pride of his mind, who, while he was a minister of God in heaven, as it were usurped the right to extend himself over the heavens against God. The narrow gate, however, is called Christ, not scanty on account of the smallness of His power, but gathered together by reason of humility, as He Himself gives testimony of Himself: *Learn that I am meek, and humble of heart* (Matth. XI, 29). Or does He not seem to you most powerful in power, but narrow in humility, who, while He was the Lord of majesty, willed to appear as a man in this world, and He whom the whole world does not contain, enclosed Himself within the narrowness of a virginal womb? And otherwise the devil is understood as the wide gate, and Christ as the narrow one, because the devil receives those wrapped in all sins and carrying the whole burden of the world, and leads them into death; Christ, however, does not receive into Himself unless those who have stripped themselves of all sins and have laid down the whole burden of the world, and have become subtle and spiritual, so that as they enter into the world, so they may depart from the world. Furthermore, the devil is called wide, because with him all things are without law; Christ, however, is narrow [augustus], because under the rule of the law all things stand with Him. For whatever is dissolved without law is wide; but what is under the law is always narrow. The way of perdition, moreover, is every iniquity. It is called spacious, however, because it is not within the rule of truth and discipline.
A, and those who walk in it do not what they ought to do, but what delights them. Their will is their law: and they themselves are not under the law, but the law is under them. The way of life, however, is all righteousness. It is said to be narrow, because it is enclosed within the rule of truth and discipline, and those who walk in it do not do what delights them, but what they ought: because the law is not their will, nor is the law under them, but they are under the law. It must be considered, however, that the way leads to the gate, and unless one has walked along the way, he cannot arrive at the gate: just so, those who do righteousness are the only ones who can know Christ, and they enter through him. As for those who do not walk along the way of righteousness, it is impossible for them to truly know Christ, although many also who do not walk in righteousness appear to know Christ. If, however, you have neither been nor are in the way of righteousness, and you think you know Christ, you lie. For just as one who hears that honey is sweet, but does not taste of it, knows indeed the name of honey, but is ignorant of the grace of its nature; so too, one who hears that Christ is the Son of God, but has not made use of His righteousness, knows merely the name of Christ, but is ignorant of the grace of His nature. Therefore the prophet did not say, Hear and see that the Lord is sweet: but, *Taste and see* (Ps. XXXIII, 9). When, therefore, we hear anything about Christ, we know only the name of Christ, as we have said: but when we do His righteousness, we taste Christ Himself. B Similarly, no one falls into the hands of the devil, except one who walks in the way of sinners. Do you wish not to fall into the power of the devil? Turn away from the way that leads to him, and the devil has no power over you: if, however, you walk in the way that leads to him, do not now blame the devil for your perdition, as if he had dragged you to himself, but blame yourself, because you went to him. Does the gate lead to the way? No, the way leads to the gate: just so, the devil does not first lead men to sins, but sins lead to the devil. Do you see, then, how harmful this way of perdition is, how spacious it is? And for that reason, not only those who wish, but even those who do not wish, fall into it: and it is difficult for one born into this world not to fall into it somewhat. For it is seen as broad from afar, and for that reason even infants, before they see or understand the way of life, see this one: and when someone has entered into it, he acts according to his will, nor is he straitened in any part so that it might delight him to walk along it. For they walk in it rejoicing, laughing, not only eating and drinking, but even devouring and becoming intoxicated. There walk in it the rich, lying, perjuring, taking the property of others, and making themselves rich. They walk in it with their wives; not only with their wives, but even fornicated and committing adultery. What tribulation is, they know not. C And who would not be delighted to walk through it as far as his flesh is concerned? This narrow way of righteousness, however, is at first not even easily seen: and for that reason, whoever wishes to enter it, it is necessary that he wander somewhat in that spacious way, until, having considered it for a while, he finds this one: and when he has entered upon it, he does not act as he wills. For from every side he is straitened, so that he may repent that he has entered into it. For they walk along it sad, mourning, fasting; even if they eat and drink, they do not eat and drink without the law of fear. They walk as poor, and though rich, not for themselves, but for others: not touching what is another's, dispersing their own. They walk as chaste, and though with wives, yet not without the fear of the law, dispersing their own love, blasphemed, suffering injury, and despoiled. And who would not repent, as far as the flesh is concerned, having entered into it? And do not marvel because I said, "who would not repent having entered through it," hear the prophet saying: *But my feet were almost moved, my steps had well-nigh slipped, because I was jealous of sinners, seeing the peace of sinners* (Ps. LXXII, 2, 3). Therefore, seeing this D tribulated and narrow way, many depart from it, and some from the beginning, nor do they approach it, nor wish to see it. Some, however, desiring, wish to see it, and approach it; but while they consider its troubles and its labors, they depart from it. Others, however, more daring, enter into it; but later, when they cannot sustain its labors and troubles, they return and go out from it again.
Moreover, that way is still called spacious for this reason, because all things that are—wives, children, parents, friends, gold, silver, garments, houses, possessions, all kinds of good foods and drinks, all crafts, all trades, military services, honors, and whatever is in this world, which either delights the sight, or hearing, or smell, or taste, or touch—are the way of perdition: not because all who walk in those things sin, but because all these things compel one toward sin. The way of life, however, is narrow, because it is one kind: that is, the abstinence from all things. For whoever separates himself from all those things is saved. We do not say that all who are in them perish: but that those who separate themselves from them, all are saved. They separate themselves, however, not in body, but in spirit: not in location, but in act. For although one is in the world, he is not seen to be in the world, who does not make use of the world.
Homily XIX. From Chapter VII
Christ forbids display. Nothing so destroys the good as the simulated good. 15. *Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves: 16. by their fruits you shall know them,* etc. Above, the Lord commanded His apostles not to do alms before men, that they might be seen by them, as hypocrites: and that they should not pray, that they might be seen by men, like hypocrites: and that they should not fast while showing themselves before men, as hypocrites do: and He taught them not so to do, and instructed them that it is possible to do both alms, and to pray, and to fast in hypocrisy: because of which, as if speaking now to those who knew that all these things can be done in hypocrisy, He says: *Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravening wolves.* What is "sheep’s clothing"? Manifestly the appearance of simulated religion. Simulated alms is sheep’s clothing, not a sheep’s work. Simulated prayer is sheep’s clothing, not a sheep’s work. Simulated fasting is sheep’s clothing, not a sheep’s work: and the other kinds of piety, with which ravening wolves clothe themselves. And no thing so destroys the good as the simulated good. For a manifest evil, as an evil, is shunned and avoided: but an evil hidden under the form of good, while it is not recognized, nor avoided, is welcomed as if it were a good, and therefore, being joined to the good, it destroys the good. Thus, the servants of the devil then most miserably corrupt Christianity, when they simulate themselves to be Christians: concerning whom Christ warns His disciples, or rather all of us through them, saying: *Beware of false prophets*: because it is a great virtue for men to recognize evil, and a firm protection of salvation to know whom to avoid. Heresy indeed is a dangerous thing, but very useful. Dangerous indeed, because many are seduced by it and perish: but it is useful, because through it the faithful are tested and separated from the infidels. Whoever murmurs concerning the danger of temptation, let him murmur necessarily concerning the reward of probation. For in no business can rest be found, unless labor has ceased: how much more in spiritual things, unless temptation has preceded, there can be no probation. *Beware of false prophets.* First, it is necessary to know that they are altogether false Christians. For no thing destroys Christian men more than this: that those whom they see called Christians, they estimate as Christians. For if it is certain that they are false Christians, then either he is a false Christian, or: if not you, he is; if you, not he: if he, why do you consider him a Christian, about whom Christ has commanded you? Because he is not a Christian, whom God does not confess as His own—
A you, how do you think of him as a brother? But perhaps you say, "How can I say that he is not a Christian, whom I see confessing Christ, holding an altar, offering the sacrifice of bread and wine, baptizing, reading the Scriptures of the saints, possessing the entire order of the priesthood?" A wise man—if he were not to confess Christ, and his gentility were manifest, and you were being seduced by him, it would be madness by which you were being seduced. Now, however, he who confesses Christ—but not as Christ commanded—it is due to your negligence if you are seduced by him. For he who falls into a hidden pit is said to be negligent, because he did not look carefully; but he who falls into an open pit is not called negligent, but insane. But regarding what you said about the likeness of ecclesiastical mysteries, hear this answer: Just as a monkey has the limbs of a man and imitates a man in everything, is he therefore to be called a man? Thus also heresy has and imitates all the mysteries of the Church, but they are not the Church.
Then, the Lord, knowing that the Gentiles were not manifest, but hidden under the Christian name, therefore did not say, "Look," but, "Beware." For to look is to see simply; but to beware is to consider carefully. For where a matter is certain and indubitable, it is looked upon; but where it is uncertain and doubtful, it is guarded against. Christ, therefore, knowing that there is something in them which appears one way to some and another way to others, with one thing placed on the surface and another included within, therefore said, "Beware," so that you may know that one must not be on guard merely with the corporal sight, but with spiritual vigilance. For if you look at them corporally, you cannot know, because they have the outward forms of Christianity. For, being men prone to passions, how can you see lies covered by the veil of truth? Therefore, one must first be on guard through good works. For if we do the works of justice, we are deceived by no error, and we ourselves feel every error. For the thing itself causes one to err, which prevents one from recognizing the error of another. For he who does not recognize the lie of another does not understand his own truth. Therefore, as long as we do good works, the very light of justice itself opens the truth before our eyes. Thus, also, the sins of those who sin cause the senses to be darkened, so that, not seeing the lie, they fall into it. For see from the beginning, from when the error of faith was sown among men, it was not diabolical error that made men evil, but evil men who made for themselves a diabolical error. If error had made men evil, it would have been the fault of God, who made men such that they could be seduced by errors: but now the fault is man’s, who voluntarily chose error, because errors cannot prevail over men unless sins have preceded them. For first a man is blinded by many sins, and thus he is seduced by the devil's seduction and falls into death. For just as when the sun stays, night does not prevail, but when it has moved toward the sunset, then it occupies the world: so as long as the light of justice is in a man, the darkness of error does not seize him. Therefore, one must be vigilant through good works, because error does not beget sins, but sins beget error. As Wisdom says, "Impiety draws a man to error" (Prov. 13.6). B "Beware," as He admonishes—beware as if the devil introduces heresies against God's will; not against God's will, but by His permission. For if the nations had not believed in Christ, we would have understood it to be the power of the devil, who did not permit the nations to believe. For if the devil had been able to do anything, he would not have permitted them to believe from the beginning: but now, from the fact that all nations believed, but afterward heresies were made from those who believed, it is manifest that it was not the power of the devil, but the permission of God. And why does He admonish in this way, as if He were unwilling for it to happen? Because He does not wish to have His servants without judgment, He sent the temptation. But because He does not wish them to perish through ignorance, He admonishes. He sends the temptation so that the evil may not be crowned together with the good; but He admonishes so that the good may not perish together with the evil. "Beware of false prophets." It is written, "All the law and the prophets until John" (Matt. 11.13): not because there were not to be any after John; for there were Agabus and Silas and many; but because prophecy about Christ was not to come after Him. Therefore, after John, prophecy indeed concerning the Christ to come ceased, but prophets both were and are: but not those who would prophesy about Christ, but those who would interpret those things which had been prophesied about Christ by the ancients; that is, the teachers of the Churches. But also all Christians are called prophets, who are anointed into the kingdom and into the priesthood and into prophecy. For no one can interpret the prophetic senses unless he has the spirit of prophecy. However, we have said these things to show that the prophets about whom Christ speaks are called teachers. The Lord, therefore, knowing that there would be false teachers of diverse heresies, against the true teachers who would confuse the prophetic and apostolic Scriptures by perverse interpretation, therefore C admonishes through his apostles the teachers of all the Churches, saying: "Beware of false prophets." And lest some heretical teacher should say that He did not call us false prophets, but the teachers of the Gentiles and Jews, for that reason He added, saying: "Who come to you in sheep's clothing." Although He also predicts this regarding the Judaic false apostles and prophets, nevertheless, regarding those Judaic ones who were going to believe in Christ, yet speaking perversely according to the suggestion of the evil spirit, and were going to speak for the corruption of Christians, of whom the Apostle in every epistle anxiously warns that they must be guarded against: whose children the heretics are now. For Christians are properly called sheep; but the sheep's clothing is the appearance of Christianity. You see that Christ speaks of heretical Christians who must be shunned, who appear externally in the form of Christians, but internally are Gentiles in the efficacy of their confession. And these are much more dangerous than those Judaic ones; for those indeed, rejected by the apostles and marked, wandered as erratics outside the assembly of Christians, and secretly corrupted certain incautious people; these, however, are as if established Christians, and having their own Churches. And what more shall I say? They even rule the Churches, openly and with liberty subverting them; and they have been so multiplied in their diversity that Christians appear to be wanderers rather than they. And how can they not be dangerous, or how can they persuade many? And lest the heretic still say that He speaks of true Christian teachers who are indeed Christians, yet are sinners. For every Christian who commits sin is called a false Christian: and he is so indeed; because a Christian who commits sin, and does not repent of the sin, is a false Christian. Nevertheless, so that you know that He is not speaking of Christian sinners, but of heretical teachers: He did not only say, "Who come to you in sheep's clothing," but He added, "But internally they are ravenous wolves." For Christian teachers, even if they have been sinners, are indeed called servants of the flesh, because they are overcome by the flesh, yet they do not have the purpose of destroying Christians, and therefore they are not called ravenous wolves. You see, therefore, that He speaks manifestly of heretical teachers, who took on the forms of Christians with that purpose, through the devil's providence, so that they may tear Christians with the wicked bite of seduction. Regarding such wolves the Apostle said to the Ephesians: "I know that after my departure grievous wolves will enter in among you, not sparing the flock, and from among your own selves will arise men speaking perverse things, to draw away the disciples after them" (Acts 20.29-30). Hear, therefore, you who, taught by heretics, think yourself learned; and baptized by them, think you have been made a Christian. See, what are heretical teachers called by Christ? Devourers. If, therefore, you are learned by heretics, you have been seized, not learned, not pastured. If you have been baptized by them, you are devoured, not saved. For it is the way of wolves to devour, not to save. What, therefore, is it? 16. "By their fruits you shall know them." For the fruit of a man is the confession of his faith, and the works D of his conversation itself. If, therefore, you see a Christian man...
of his own conduct. If, therefore, you see a man who is a Christian, consider immediately whether his confession agrees with the Scriptures; if it does, he is a true Christian. But if it is not as Christ commanded, he is a false one. Thus also John, when he wrote about heretics, did not say, "If anyone comes to you not having the name of Christ, do not say 'ave' to him," but, "If anyone does not bring this doctrine" (2 John 10). He did not refer the proof of Christianity to the name of Christ, but to the confession, because it is not the name of Christ alone that makes a Christian, but also the truth of Christ; for many walk in the name of Christ, but few in his truth. B Next, see: does a sheep ever persecute a wolf? No, but the wolf the sheep. Thus Cain persecuted Abel, not Abel Cain. Thus Ishmael persecuted Isaac, not Isaac Ishmael. Thus Esau persecuted Jacob, not Jacob Esau. The Jews persecuted Christ, not Christ the Jews; heretics persecute Christians, not Christians the heretics. Therefore, "By their fruits you shall know them." If someone covers a wolf with a sheep's skin, how can you know him, if not by his voice or by his act? A sheep, bowed down, bleats; a wolf turns his head toward the sky and howls. He, therefore, who sends forth a voice of humility and confession according to God, is a sheep; but he who shamefully howls against God with blasphemies against the truth, is a wolf, just as the prophet says of them: "They have spoken iniquity on high; they have placed their mouth in heaven" (Ps. 72:8-9). The sheep eats grass; the wolf delights in flesh. Whoever you see, then, gathering from the meadows of the Scriptures the flourishing herbs of justice, is a sheep; but whoever you see rejoicing in the blood of persecution, is a wolf. Still, consider whether the virtues he performs are useful or useless. They are useful which are done miraculously and contribute to salvation, such as healing the sick and other things of this kind, which Christ did. But they are empty which indeed cause wonder in those who see them, but provide no utility, such as flying through the air, just as the devil urged the Lord to do—making statues walk, or commingling with fire and not being burned—and other such things as Simon did. For full works are from God, because He Himself is full; but empty works are from the devil, just as he himself is empty and vain. For that certain miracles are from God and others from the devil, Nicodemus demonstrates. He did not say, "No one does signs unless God is with him," but, "No one does these signs which you do, unless God is with him" (John 3:2). And at that time, from this alone, false prophets and true were known—if they did useful or useless signs. Now, however, because it will come to pass that even from the good part of performing signs, power will be given to the devil, we must seek for something else: whether it is necessary for the time, or not necessary. For if Christ performed miracles for the confirmation of the unbelievers, and not for those themselves whom He was healing—for He could heal them in faith, not in a sign—it is manifest that now, when there is no unbeliever, there is no necessity for doing miracles. Therefore, if he performs a useless sign, he is a false prophet, because he does not do it to build up another in faith, but to show himself off in his work. Do they gather grapes from thorns, or figs from thistles? A grape has the mystery of Christ in it. For just as a cluster holds many grains together through the woody stem, so too Christ holds many faithful to Himself, joined through the wood of the cross. Similarly, just as a fig holds many seeds enclosed in one covering, so too the Church holds many faithful in the one sweet embrace of charity. And these signs are in the fig: charity in its sweetness, and unity in the conjunction of the seeds, as it is written: "God who makes those of one mind to dwell in a house" (Ps. 67:7). In the grape, indeed, is the sign of patience, because it is put into the winepress; of joy in hope, because "wine gladdens the heart of man" (Ps. 103:15); of sincerity, because it is not mixed with water; and of the delight of sweetness. Of these it is written: C "The fruit of the spirit is charity, joy, peace, patience, long-suffering, goodness, benignity, meekness, faith, modesty, continency, chastity; against such there is no law" (Gal. 5:22-23). But thorns are heretics, just as the discourse itself demonstrates above by saying: "Beware of false prophets." Therefore, thorns and thistles cannot bring forth ecclesiastical fruits. But what do they bring forth? Wounds, tribulations, and other evils. Just as a thorn, or a thistle, from whichever side you look at it has prickles, so too the servants of the devil, from whichever side you consider them, are full of iniquities. If he speaks, he speaks in guile; if he is silent, he thinks evil; if he is angry, he rages; if he acts patiently, he awaits the time to do harm, and considers the opportunity of when to do harm. If he does evil, he does not blush; if he does good, he does it for vain glory, for the sake of men. How can he bring forth good fruit, whose root is the devil? Under a good tree both beasts and animals rest; but under thorns no animal can rest, except only serpents. So, alongside faithful men, both good and bad men can have and receive peace; but alongside unbelieving men, no one can have peace, nor rest in them, except only serpents—that is, the demons, who have their lairs in their breasts. Their fruits proceed to no use; there is no shade of refreshment in them. And it is true, indeed, that He called all the wicked heretics thorns and thistles; yet perhaps, knowing that this heresy was going to prevail over all others, He called them thistles, as if they were professors of the Trinity and bore a triangular impiety in their perfidy. 18. A good tree cannot bring forth bad fruit; and a bad tree cannot bring forth good fruit. He did not say, "A bad tree cannot be made good, nor a good tree bad." Otherwise, he who is bad would be bad from God, and he who is good would be good from God. Now, however, He says this: "The bad cannot produce good fruits," that is, as long as he is bad. But if he has been made good, he can; so that whether each person is bad or good, it is of his will, not of his nature. For if he wanted to but could not bring forth good fruits, it would be of nature; but if he can and does not want to, it is of the will, not of nature. Therefore, the servant of God cannot do evil; and if it seems to you at any time that he has done evil, consider his evil carefully, and you will find him to be good from within. For from a good plan, even that which seems evil is good, because a good plan excuses an evil work; but a bad work does not condemn a good plan. You have seen Moses committing homicide, but not for his own injury, but for the vengeance of the servants of God. You have seen Jacob speaking one thing with his tongue and holding another in his heart, when he said to Esau that "I have seen your face, as if one were seeing the face of God" (Gen. 33:10), not to deceive him, but to appease him. Similarly, the bad cannot do good; and if he seems to you to be doing good, consider that good carefully, and you will find it to be bad from within. For what is done from a bad plan, even if it is good, is bad; for a good work does not excuse a bad plan, but a bad plan condemns a good work. If you see an unbeliever who is humble or meek, know that he is treacherous in his heart. For of such people the prophet says: "His words were softened above oil, and they are darts" (Ps. 54:22). If you see him doing good works, understand that he does them for the sake of men. For of them the Lord says: "They do all things that they may be seen by men." Just as, therefore, all the works of good men, even the bad ones, are good, so all the works of bad men, even the good ones, are bad. If, therefore, you see someone who does not worship God in truth, acting as if he were good, do not believe your eyes so that you might say that he is a man of good life, but believe God rather than yourself, who said: "A bad tree cannot bring forth good fruit." If, there-
therefore, you call him good, you have made Christ a liar. For you see things that are on the surface, but God sees things that are in the heart. For just as in a garden there are many trees that produce useless fruit, while in the woods no tree is found that produces good fruit—or if they do produce, they produce either tasteless or bitter fruit—so in the Church, which is the garden of Christ, according to Solomon saying, "A garden enclosed, a fountain sealed, my sister, a paradise with the fruit of apples (Cant.)," if there are those who are desert woods, no one is good; because even if anyone is good, he is good for the sake of men, and not for the sake of God.
I have said this according to faith; but hear those things which are according to reason: Whoever does something does it for the sake of that for which he does it, and no one does anything for nothing. He who fights, fights for the sake of plunder or for the glory of victory; he who sails, sails for the sake of necessity or for the sake of profit. Just as nothing can be born without a root, so nothing can be done without a cause. Thus, he who does good either does it for the sake of the retribution of the heavenly kingdom or for the sake of the judgment of punishment. I ask you, therefore, for what reason does the infidel do good? You say, "For the sake of the judgment of punishment." But he does not fear God. How, moreover, can he fear God, so as not to sin in deed, who does not fear God, so as not to sin in faith, since it is worse to believe wrongly than to act wrongly? "For the sake of retribution," you say. But he does not hope in God who does not care whether he believes falsely or truly, since it is better to believe well than to act well: for faith without works is something, even if it is dead; work without faith is nothing. Why, then, does he do good? So that he may be seen by men and be praised; and therefore his good is evil. For if a man could do good in this world without labor, it would be credible that an infidel might do good for the sake of this good itself, because to do good is good. But now, since for men living in the flesh it is so contrary to do good, so difficult and nearly impossible, that not even those great saints could perfectly fulfill what is good: how should an infidel do good with such a struggle, having no hope of retribution before his eyes? Who undertakes a struggle so dangerous from which he does not hope for a palm? What then? Without a doubt he hopes for something, and therefore he does good. What is that? That he may purchase vain glory from men. For the desire of vain glory gives much strength to a man for laboring, and if I may say it with indulgence, the desire of vain glory gives greater strength to a hypocrite man than the hope of the heavenly kingdom gives to the faithful. And this is the reason: against the hope of the heavenly kingdom, the nature of the flesh opposes itself; but the desire of vain glory is from the flesh, and therefore the nature of the flesh consents to it.
Therefore He says: "Every tree which does not produce good fruit," because even a bad tree appears to do justice, but not good, nor is it beneficial for use. For he who does justice for the sake of God, God does it; but he who does good for the sake of vain glory, the devil does that good, and the devil delights in it. Therefore, how do you think that false Christians, whom God promises will be sent into the fire, are participants in your glory?
21. "Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father." He demonstrates clearly by these words that the false prophets, against whom there was a need to be on guard, were none other than false Christians, and false preachers of Christians. For Gentiles or Jews, before they believe, do not say to Christ, "Lord, Lord," but it is those alone, who both from the Jews and from the Gentiles seemed indeed to have believed in Christ, but who, while living and preaching against the will of God and the commandment of Christ, became false preachers. Again, since He taught that false prophets and true ones are to be discerned by their fruits, here He now teaches more clearly who are the fruits by which the honest and the reprobate are discerned. For those who say to Christ only, "Lord, Lord," and do not do the will of God, are reprobate; but those who both say to Christ, "Lord, Lord," and do the will of God, those alone are approvable. And the Lord Himself teaches what the will of God is. For this is the will of Him who sent me, that everyone who sees the Son of man and believes in Him may have eternal life (Joan. 6. 40). Therefore to do the will is to believe in Christ. Just as elsewhere when the Jews asked, "What shall we do that we may work the works of God?" He answered, "This is the work of God, that you believe in him whom He has sent" (Ibid. v. 28, 29).
What it is to believe or not to believe in Christ. The word of belief looks both to confession and to act. Therefore, he who confesses Christ thus, as He Himself taught, he believes in Christ; but he who does not confess thus, as He taught, he does not believe. And if he lives as He commanded, he believes in Christ; and he who does not live thus, as He commanded, does not believe in Christ. For to believe in Christ is to obey Christ; but he who either does not confess or does not live according to His word, he disobeys Christ and does not believe; therefore both that one and this one shall not enter into the kingdom of heaven. A (a) 22. "Many will say to me in that day, Lord, Lord, have we not prophesied in your name?" In what day? When He shall have come in His majesty, and shall have separated them one from another, like a shepherd his flock: when now no one has dared to defend either the truth or a lie with garrulous contention of words: because then now not worldly and vain glory is desired, but the flame of judgment and punishment is feared; in that day, when the mouth does not speak, the work is not hidden, as it is in this time, but on the contrary the works of each will speak, and mouths will be silent: not when a person is interrogated, and the conscience is not seen, but on the contrary the conscience is examined, and the person is confounded, the Apostle saying: "Their thoughts accusing or also defending one another" (Rom. 2. 15); in that day, when no one excuses the sinners, but all accuse, and one does not intervene for another, but individuals will fear there, because in that judgment the witnesses will not be men who are flatterers, but truthful angels; there will not be men judging who are respecters of persons, but God the just, "Who will render to everyone according to his works" (Ibid. v. 6). How appropriately He expressed the voice of those who fear men and suffer anguish, saying: "Lord, Lord." For it does not suffice him once to say "Lord" whom the necessity of fear constrains. B "Have we not prophesied in your name?" Consider that they say, "In your name," not "In the spirit": because in the name of Christ many walk who do not have the spirit of Christ, for the sake of seducing.
How a Christian is to be known. Therefore, Christians are not to be known from the name of Christ, but from the spirit of Christ. Therefore they prophesy in the name of Christ, but in the spirit of the devil: such are diviners. But they are discerned in this way, because the devil sometimes speaks the truth, but the Holy Spirit never lies at all. However, it is granted to the devil even to speak the truth, so that he may commend his lie by a rare truth. But if he never said what was true, his seduction could not be sufficient even for temptation. C"And in your name we have cast out demons." For they cast out demons in the name of Christ, possessing the spirit of the enemy; or rather, they do not cast them out, but seem to cast them out, with the demons themselves colluding with them; and therefore they always cast them out, and never heal them. D Always the demons before them cry out as if chastised, and never depart as if they were trembling. "And in your name we have done many virtues." They do works and virtues also, according to those things which we have said, not useful and necessary ones, but useless and empty. In all things, therefore, their fruits are to be examined according to the commandment of Christ. If their life is good, and the confession...
A does not match the manner of life, or the manner of life the confession, it is false. 23. “Then I will swear to them, because I do not know who you are.” Then; but until then I will wait; because great wrath ought to be preceded by great delay, and great delay makes the judgment of God more just, and the destruction of sinners more worthy. It must be known that God does not know sinners, because they are not even worthy to be known by God. For as the Apostle also says: “The Lord knew those who are his” (2 Tim. 2:19). Not that He does not know them, but He does not know them as His own: thus, those who perish were not His. Or how can God know you, when you are unwilling to know God? For just as all men know God naturally, but do not seem to know Him truly, because they do not worship Him worthily, as servants a master, as the creation its creator, and this is to know according to nature, but not according to the will: so also God knows all men naturally, but does not seem to know them truly, because He does not love them as a creator does his creation, as a master his own servants. And this is to know according to nature, but not out of will: because every evil is foreign to God. Christ swears B, however, not to commend His own truth, but to condemn their unbelief. For it is not that Christ lies if He does not swear, but that they may be more confounded by a firmer reply: since he who is a liar thinks no one tells the truth, not even God Himself. For he who lies, not being deceived by the seduction of the devil, but is a liar by intent, never ceases to be a liar, not even after death. For death indeed separates the soul from the flesh, but it does not change the soul's intent. Do you wish to know? Consider them lying even after death: “Lord, did we not do this and that in your name?” Did they not know within themselves that they had never loved Christ, nor done His will? But they think that, just as they deceived men in this age, so they can also deceive God there. Therefore He does not even say to them, “Depart from me you who have done iniquity,” but, “You who are doing:” because the wicked do not cease to be wicked even after death: because even if they cannot commit sin, yet they hold the intent of sinning.
Homily XX, from Chapter VII
(a)What the true Christian must do. The fortitude of faith is called a rock. Heretics are never in harmony. 24. “Everyone who hears these words of mine and does them will be likened to a wise man who built his house upon the rock.” We frequently wonder why men, either bent by promises, or broken by terrors, or beguiled by the persuasions of false teachers, abandon the truth of the faith and migrate to the falsehood of unbelief. But if we were to carefully understand C even this one statement of Christ, and remember it, we would never be astonished at the perdition of such men. For how can he who never stood in Christ remain with Christ? Or how can the truth hold him, who never held the truth? Or how can justice save him, who has not served justice? “Everyone who hears these words of mine and does them.” What words? The ones He said above: that he who wishes to be a true Christian must not only not kill, but not even be angry without cause: not only not perjure himself, but not even swear: not only not commit adultery, but not even lust as far as the eye: not only not strike, but not even strike back when struck: not only not take the property of others, but abandon even what is one's own to one who forces it: not only love friends sincerely, but even enemies. Let him give alms not before men: let him persist in prayers, entering into his inner room: let him celebrate fasts not with sadness: let him not judge his brother who is sinning, but let him ignore it out of consideration for his own infirmity: let him not give what is holy to dogs, nor cast his pearls before swine. Let him ask, seek, knock, and he will receive. But let him beware of false prophets. Whoever, therefore D, has built himself upon such commandments, how can it happen that he might sometime fall, broken by temptations? Or on the contrary, how can he stand when struck by temptations, who has bound himself to the foundation of no justice? Who has kept these things, and fallen? We blame God, because He did not protect us. But if the fortitude of the devil prevails over those in whom the justice of Christ is not found, God is rather to be praised in their destruction than blamed: because they alone perish who despise the commandments of Christ. “I will liken him to a wise man.” He did not say, I will deem him a wise man: but, “I will liken him to a wise man.” Therefore there is one who is likened, and there is another, the man to whom he is likened. Therefore, he who is likened is man: he to whom he is likened, however, is Christ. For Christ is the wise man who built his house, that is, the Church, upon the rock: that is, upon the fortitude of faith. For the fortitude of faith is also called a rock, because of which Simon was called Peter, to whom God says: “You are Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it” (Matt. 16:18). Who is the foolish man? The devil, of whom Jeremiah says: “The partridge has cried out; it has gathered what it has not brought forth: it has made its riches not with judgment; in the midst of its days it will abandon them: and in the end it will be foolish” (Jer. 17:11). This foolish devil, therefore, is the man who built his house upon the sand. For his house before Christ were all the nations. For just as the saints became the house of Christ, so also are the impious the house of the enemy. But they were built upon the sand, that is, upon the inconstancy of unbelief. For if the constancy of faith is called a rock, rightly is the inconstancy of unbelief called sand: that is, idolatry, which through the various worships of idols is always dispersed. Or certainly upon the sand: that is, upon carnal men and unbelievers. Therefore such men are called sand, not earth: because the earth indeed produces fruit, but sand remains sterile. Next, because the earth indeed is united, and bound within itself, but the grains of sand do not agree with one another, nor do they adhere to each other: so also are all the unbelievers who are under the devil; they are not united, nor do they think one thing, but are dispersed through diverse opinions; and one indeed says this, another however says that. So also the dogmas of the philosophers teach us, which are always contrary to themselves. In that way is the perfidy of heretics, who never think one thing, but as many as they are, so many sentences do they have. For which reason the whole people of the devil is likened to sand. The people of God, however, is not only united, like the earth, which although it may be compact, is nevertheless dissoluble: but is like a stone, compact and indissoluble. Thirdly, because the people of the devil is not vulnerable, like sand: but the people of God, from many called, are few chosen. Rain, however, is doctrine: because just as rain irrigates the earth so that it may bring forth fruit, so doctrine irrigates man, so that he may work justice. As God says through Isaiah concerning the withdrawal of doctrine from the Jews: “And I will command the clouds, that they rain no rain upon it” (Isa. 5:6). For prophets and apostles are called clouds: because just as clouds carry rain, and pour it out upon the earth, so also the prophets and apostles receive words from God, and pour them out upon the rational earth. There are, however, clouds that are aroused by the holy Spirit, and there are clouds, which are from the spirit of the power of the air, as the prophet says: “Dark water in the clouds of the air” (Ps. 17:12). For the clouds, which are aroused by the holy Spirit, bear white water, that is, true and holy doctrine. Those, however, from the spirit of the power of the air bear dark water, that is, false and impious doctrine, which does not illuminate, but makes the minds of those who receive it grow dark. Winds, however, on the one hand are evil, they are the unclean spirits which blow within the hearts of men: on the other hand they are good, the spirits of diverse virtues, or angels, who invisibly work in the senses of men, and lead them to good things. And see the propriety of the things. It is the property of rains to soften and dissolve: but of winds to urge with power. So therefore the clouds of the impious soften with their false doctrine and promises
and rationally placate men: but the Holy Spirit and the angels, as favorable winds, prospering in [our] hearts, cause men to acquiesce to the truth. For just as it is not possible for the earth to bring forth fruit from rain alone, unless the wind has blown upon it: so it is not possible for doctrine alone to correct a man, unless the Holy Spirit has cooperated within his heart. But the rivers are, on the evil side, those full of an unclean spirit and structured in verbosity: such are the philosophers of diverse dogmas, the orators, the grammarians, and the rest who are not wise according to God: from whose belly flow rivers of dead water. On the good side, however, they are the evangelists, the leaders of the people, and the rest who are wise according to God: from whose belly flow rivers of living water. Therefore, the Church, which Christ, the wise man, built upon the rock, is neither corrupted by the rain of false doctrine, nor driven by the diabolical wind, nor moved by the impulse of violent rivers. For even if the Church is humbled on account of temptation, yet it cannot perish on account of the faith of Christ. Nor is it a contradiction that some fall away from the Church: for they were never Christians. Just as not all who are of Israel are Israelites: so not all who are called Christians are also Christ's. For the works of Christians are to be looked at, not their names. For the Apostle says: *The Lord knoweth them that are his; and let every one that nameth the name of the Lord depart from iniquity* (2 Tim. 2:19). Therefore, he who departs from iniquity is Christ's, not he who emptily names the name of Christ. For such persons were never even built upon the rock of faith, as we shall show below. Against the house, however, which the foolish man had built for himself upon the sand—that is, against the Gentiles and all the impious, who are the house of the devil—the rain descended, that is, the doctrine of truth through the prophetic and apostolic clouds: the winds blew, that is, the spiritual graces, or the angels, who, operating invisibly, incline men to the faith of the truth: the rivers came, that is, the four evangelists, or other wise men, and they struck that house, and thus the house of the devil fell, and the house of Christ was erected with spiritual instruments. And do not marvel that the Gentiles coming to the faith are said to have fallen. For they fell to the devil, that they might rise to Christ. For behold, every man, as long as he walks in sins, stands to the devil, but lies to Christ: but when he has been converted to justice, he indeed falls to the devil, but rises to Christ. For the prophet says concerning men liberated by Christ: *He ascended on high, he led captivity captive* (Ps. 67:19). The Lord says: *As long as the strong man armed keepeth his house, his goods are in peace: but when a stronger than he shall come, he shall take away his armor* (Luke 11:21-22): namely, the impious men from whom the house had been built for the devil. If, therefore, according to the prophecy, they are said to be captives, as far as the devil is concerned, and [liberated] as far as Christ is concerned, they have been converted to the liberty of faith. If they are said to have been spoiled according to Christ, they are consequently also said to have fallen, as far as their former state is concerned, since they have risen in faith. 27. *And the ruin of it was great*: namely, with idols destroyed in the whole world, with lies refuted in the whole earth, with errors dissolved: because the whole world fell for the devil, but rose for Christ. Thus, therefore, the house which the foolish man had built upon the sand, the wise King destroyed with the spiritual arms of his saints; but the house which the wise Christ built upon the rock, the foolish devil with the fallacious arguments of his ministers will never be able to dissipate. To this wise man Christ, therefore, is similar every Christian who builds himself upon the rock, that is, Christ. For he who hears the words of Christ, and does B them, he is the one who builds himself upon the rock, Christ. For Christ is charity, and he who builds himself in charity, builds himself upon the rock, Christ. He who builds himself in meekness builds himself upon the rock, that is, Christ: for Christ is meekness. He who builds himself in chastity builds himself upon the rock, Christ: for Christ is chastity. He who builds himself in mercy builds himself upon the firm rock, Christ: for Christ is mercy, and in whatever species of good a man has built himself, he is seen to have built himself upon the rock, Christ: because every good thing is Christ. But he is similar to Christ, because just as no adversity can ruin the Church of Christ built upon the rock: so no adversity can ruin such a Christian who has built himself upon Christ, so that he may say with Paul: *Who shall separate us from the love of Christ? Shall tribulation, or distress* (Rom. 8:35), etc. C But similar to the foolish devil is every Christian who builds himself upon the sand. For he builds himself upon the sand who hears the words of Christ and does not do them. For the words which are not converted into action are scatterable sand. For just as the grains of sand do not come together into one, nor adhere to one another, but are always separated: so the words which are heard and are not converted into one mass of justice through action are separated and dispersed. And therefore they are likened to sand, which is never joined in itself. Therefore, every Christian who believes in Christ from the hearing of words alone, and does not confirm himself in Christ through good works, builds himself upon the sand. But even he who does evil works builds upon the sand. For sand is every malice, as we said above: and he who instructs himself in worldly goods builds himself upon the sand. But he is similar to the foolish devil, because just as the house of the devil—that is, idolatry—was destroyed by Christ through the works of His ministers and graces: so he too is today or tomorrow to be destroyed by the devil through the works of His ministers, or demons, or impious men; and such are they whom we indicated above as falling from the Church, for the reason that they did not build themselves upon the rock, but rather upon the sand. *And the ruin of it was great*. How great? For just as a house which has a valid foundation, if some part of the wall or roof has fallen, its ruin will not be great, because it can happen that it is repaired again; but if its foundation has suffered a collapse, then its ruin is great, because the whole thing comes down: so too a Christian, if he has either committed fornication, or committed adultery, or committed homicide, he has indeed fallen, yet his ruin is not great, because through repentance he can rise again, like David. But if he has suffered anything regarding the foundation of the faith—that is, if he has prevaricated and passed over to the Gentiles or the heretics—then his ruin is great, because he falls entirely from the foundation. 28. *And it came to pass, when Jesus had finished these words, the multitudes were in admiration at his doctrine.* The man's intellect, when rationally placated, generates praise: but when defeated, admiration. D Whatever, however, we cannot worthily praise, this we admire. Their admiration, however, pertained more to the glory of Christ than to their own faith. For they did not marvel for the reason that they believed in Christ, but because they had heard irreprehensible sermons. If, however, they were believing in Christ, they would not marvel, but rather would believe. For every saying or deed moves to admiration when it exceeds the person of the one doing or saying it. As for example, if a man says or does such a thing that exceeds the measure of his nature. Although that which God says or does is great, nevertheless it is less than the power of God. Therefore, whatever we hear done or said by God, let us not marvel, because all things are less than the power of God. Nevertheless, the people were listening with silence and gravity, and marveling, they progressed in His words: because admiration, even if it itself is not from faith, is nevertheless an invitation to faith. For he who marvels at the words of doctrine, although he may not yet believe, nevertheless already stands on the very threshold of belief, so that he may believe. *The multitudes were those who were marveling*, that is, the common people,
A nor were there Pharisees, or princes of the people, or priests, who are accustomed to listen not with the zeal of learning, but of contradicting, not to acquire some salvation, but to find some cause for calumny. And therefore the simple people listened with simplicity. But if any of them had been present, without doubt they would have disturbed the silence and gravity of the people, as they had been accustomed, with their contradictions: because where there is greater knowledge, there is stronger malice. For he who had been in a hurry to be first would find it difficult to be content with being second. 29. *For He was teaching them as one having authority.* Every teacher is a servant of the law, because he can neither add anything to the law from his own sense, nor subtract anything according to his own intellect, but only proclaims what is contained in the law. For the human mind cannot "straighten," that is, make something outside of what is right, or show as perverse or evil that which divine wisdom has dictated. For so says Moses and Solomon: *You shall not add to the words of God, nor shall you take away from them* (Deut. 4:2 and 12:32 and Prov. 30:6). But whoever has dared to do this thinks himself wiser than God, and begins to be a false witness, because he says that which neither ear has heard, nor eye has seen. But Christ is the Lord of the law, and He can subtract from the law what had been commanded on account of the necessity of the time. For instance, on account of the hardness of heart it had been commanded to give a bill of divorce. The Lord, as if having authority, set it aside, saying: *What God has joined together, let no man put asunder* (Matt. 19:6). Furthermore, He also added to what had been commanded less strictly on account of the infirmity of men: for instance, *It was said to the ancients, You shall not kill: but I say to you, You shall not be angry* (Matt. 5:21, 22). Therefore, they were marveling, because He was not teaching what had been commanded as a servant of the law placed under authority, but as Lord of the law, and having authority, by His own power He added to what had been said, saying: "To the ancients it was said this: but I say this."
Homily XXI. From Chapter VIII.
1. *And when He was come down from the mountain, great multitudes followed Him*, etc. See, because only the disciples are said to have ascended the mountain to Jesus; but when He descended from the mountain, great multitudes followed Him, and deservedly "great multitudes": because the mountain is the pinnacle of virtue, the summit of the Church, upon which the multitudes cannot approach Christ, whether burdened by sins or burdened by worldly cares. Nor can they B imitate Christ, nor hear the sublime sermons which are spoken on the mountain: but only the disciples, who are free from the passions of vices, and who are not burdened by worldly cares. Therefore, as if light and unencumbered, they can approach Christ, having become imitators of Him in all things, so that they might be able to hear His more sublime sermons. And yet, why did He descend to the lowly from the height of piety because of the infirmity of men who were unable to follow Him up the mountain, so that then great multitudes might follow Him? And Mark immediately in the beginning places the demoniac cured, and in the second place the woman freed from the carnal infirmity of fevers, for this manifest reason, because the care of God is greater for the salvation of the soul than for the salvation of the flesh (Luke 4; Mark 1). First, indeed, because the soul is more dignified than the flesh. For the soul can live without the flesh, but the flesh cannot live without the soul. Secondly, because in every sin the soul sins first, afterward the flesh. For unless the soul has first been conquered, the flesh can never sin. The flesh indeed can first desire evil, but it cannot sin unless the soul has consented to it, because the flesh is under the power of the soul, not the soul under the power of the flesh. Therefore, then, it was necessary that the soul which had first fallen should rise first. Then, the soul freed from the power of the devil can free its own flesh from sin: but the flesh, healed from infirmity, cannot free the soul from sin, but rather overturns it, because the health of the flesh always fights against the discipline of justice. But this Matthew immediately places the leper cleansed in the mystery of the flesh. What then? Did he pass over the reason which the other evangelists touched upon? No, but he expounded it abundantly. For in place of the fact that they placed the demoniac cured in the mystery of the soul, he, for the sake of the salvation of the soul, placed Christ teaching on the mountain: which the others did not say. For just as the driving out of an unclean spirit frees the soul from the power of sin, which happens through the suggestion of the devil: so also the word of doctrine dissolves the operation of the devil, and frees the soul from error, frees it from sin, and the other evils which are born when the devil suggests them: because not only is the one who is vexed by him in his body tormented by the devil, but also everyone who does the will of the devil will be more grievously tormented by him. He places the leper, however, in the mystery of the healed flesh. For leprosy is a carnal passion. But lest the people might perchance say among themselves: "The words indeed are great and terrible, but there are no works; to speak grandly is not much, to do much is a great thing": therefore He excited the leper, so that by the miracle of his cleansing He might provide authority for the preceding words: so that in words miraculous, He might be more miraculous in deed. *Behold, a leper*, as if already prepared, meets Him descending. And perhaps for this reason He descended, so that He might cleanse the leper. For leprosy is the sin of our souls. Therefore, then, the Lord descended from the height of heaven, as if from a high mountain, so that He might cleanse the leprosy of our sins. Why, do you think, did this one not ascend the mountain among the others, and hear the divine sermons? Because he was burdened by leprosy, and carrying the weight of his sins, he was not able to ascend upward. Or have you not heard the prophet saying, how light those must be who ascend to the ecclesiastical mountain? Who, he says, *shall ascend into the mountain of the Lord: or who shall stand in his holy place? The innocent in hands, and clean of heart* (Ps. 23:3, 4), etc. Thus, whoever walks in evils cannot ascend into the Church, which is called the mountain of the Lord, nor hear spiritual doctrine. And if he comes, he comes in body, but he does not ascend in mind. But he who does not come with a pure heart, it profits him nothing, because he comes in body. And if he hears spiritual doctrine, he does not understand, because his sense is corrupted by the leprosy of carnal vices. For no one can perceive the taste of good things as long as he is delighted by evils. For as long as evil delights him, the good cannot delight him. But then it begins to please him, when evil begins to displease him. *Coming, he adored Him.* Perfect prayer is faith and confession, as the Apostle says: *With the heart we believe unto justice, but with the mouth confession is made unto salvation* (Rom. 10:10). Thus also the leper fulfilled the work of faith by adoring, but the work of confession by the words: *Lord, if You will, You can make me clean.* He was not seeking Him as a human craftsman, but he was adoring Him as God. He was offering the spiritual Physician a spiritual reward. For all physicians are placated by money, but this one by prayer alone. For truly nothing is more worthy that we might offer to God than a faithful prayer: for whatever we might have offered is of our own, but prayer is of us. *Lord, if You will, You can make me clean.* He was not doubting concerning the will of Christ prepared for every good thing by saying, "If You will": for this would be a matter of dubitation concerning the judgment of His will. For Christ, since He is good, does not want to grant harmful things, even if He is asked. For bodily integrity is not expedient for all. Since, then, he did not know whether that healing was expedient for him, therefore he hesitated concerning His will, although he knew that it was prepared for every good thing. For indeed to believe in the goodness of the mercy of God is the part of a faithful man, but to know the judgments of His mercy is not of man, nor of a faithful man, since it is established that not even the Apostle himself was able to know, when the Lord three times—
A that the sting of the flesh, the angel of Satan, might be taken away from him, which had been given to him, that he might not be exalted, for which reason also it was said to him: "My grace is sufficient for thee; for power is made perfect in infirmity" (1 Cor. 12:9): as if He said, "I believe that You will everything that is good: but I do not know if what I desire is good for me. This, however, I do not doubt at all, but rather believe: that if it is good for me, You also will it." This speech, therefore, shows him not doubting regarding His mercy, but ignorant of the judgments of His mercy.
3. *And stretching out His hand, He touched him.* Since it had been said in the Law that whoever touched a leper would be unclean until evening, He touched the leper, not as a servant of the Law, but as the Lord. For the law is subject to the lawgiver, not the lawgiver to the law. Does He therefore break the Law? No: He breaks the letter of the Law indeed, but He does not break its purpose, but rather adds dignity to it. For if the law could have brought it about that the leprosy did not defile the one touching it, He would never have commanded men not to touch the leprosy. Therefore, He commanded not to touch the leprosy because it could not prevent the leprosy from defiling the one touching it. Therefore, this Man, who in touching the leprosy was not defiled by the leprosy, did not act against the law, but did more than the law commanded: because not only was He not defiled by the leprosy, but He even cleansed the leprosy itself. Nor is it credible that he should be called defiled by the leprosy who cleansed the leprosy itself. For the Law did not forbid touching the leprosy so that the lepers would not be healed, but so that those touching the leprosy would not be defiled. Therefore, this Man, who in touching was not defiled, but even cleansed, did more than the law willed. He touched the leprosy, therefore, and broke the letter of the law, so that now not the leprosy of the body, but the leprosy of the soul might be put to flight. For the infirmity of the body is to be pitied, not hated: but the infirmity of the soul is not to be pitied, but hated: because the infirmity of the body is not in our power, whether it comes upon us or departs from us; but the infirmity of the soul is in our power, whether it does not come upon us or departs from us. For the infirmity of the body holds us, and is not held by us; but the infirmity of the soul does not hold us, but is held by us. Therefore, that infirmity is to be pitied, this one is to be hated. He rescinds, therefore, the law, not the justice of the law: not that which He inscribed on the hearts of men when He created them, but which He dictated in a book when the people had worshipped the calf: not that of which it is said, "The law of the Lord is irreproachable, converting souls" (Ps. 18:8); but that of which it is said, "The law worketh wrath: for where there is no law, there is no prevarication" (Rom. 4:15). For how was it worthy to be kept, which our sins had deserved? He rightly therefore, having been appeased, rescinded what, as angry, He had dictated. For if the law had not been taken away, the spiritual leper would never be cleansed: because everyone who lives under the law is a leper. "I will: be thou made clean." And immediately his leprosy was cleansed. It did not depart from the moment it was touched, but from the moment it was commanded: so that it might be shown that He did not touch him on account of the putting to flight of the leprosy, but that He might dissolve the law. Otherwise, as far as the leprosy was concerned, the word alone was sufficient: but neither was the word necessary, but the will alone: therefore, the will was exercised for the sake of the leper, but the word for the sake of the spectators. For if He had cured him silently while so many were standing around Christ, who could have known by whose power he was healed? Therefore, He said, "I will: be thou made clean": that all might know that he is healed by the power of Him who issued the command of health. This which He says, "I will," is an indication of His will, looking back at that which the other said, "If You will": but that which He said, "Be thou made clean," is a command of power, pertaining to that which he had said: "You can."
4. *And Jesus saith to him: See, tell no man, but go, show thyself to the priest, and offer the gift which Moses commanded, for a testimony unto them* (Lev. 14). Do not understand it thus, that Moses commanded this for a testimony unto them, but: "go and offer for a testimony unto them." He did not say, "Go, show thyself to the priests, and tell no man": but, "First, tell no man, and go, show thyself." For He does not always command him to be silent, but as long as he shows himself to the priests, lest perhaps if he should announce it to anyone beforehand, the priests might hear word for word, and having an occasion of leprosy, on account of their hatred and enmity toward Christ, they might cast him out from the people as a leper, not receiving him who has been cleansed. Therefore He commands him to offer gifts, so that if they should wish to cast him out later, he might say to them: "You accepted the gifts as from one cleansed, and how do you cast me out as a leper? If I were still a leper, you ought not to have accepted the gifts as from one cleansed: but if I have been made clean, you ought not to repel me as a leper." The same in another way. All the works of the healings of Christ have in themselves the mysteries of the hidden dispensations of God. Therefore the bodily benefits of His healings were theirs at that time, and are ours now: but the spiritual benefits are perhaps ours alone. Therefore this leper, who after the words of doctrine immediately, as if already prepared, approached for a cure, was in the figure of the Jewish people, who stood below, because they were a people: but of one hearing the word then which had been spoken from above, and believing, and adoring, and embracing it. For everyone who adores the Word of God, calculating Him also to be divine, and embraces that with affection of heart, without a doubt the Word of God also touches his soul. For it is not possible that the soul which embraces the Word should not be touched by the Word: but when the Word has touched it, He cleanses it from the leprosy of infidelity, according to that which is written: "And you are clean by reason of the word which I have spoken to you" (John 15:3). And Peter, in the Acts of the Apostles, says: "Cleansing their hearts by faith" (Acts 15:9). For which reason also the people, who had lived in the austere law, and had not yet experienced grace, firmly believed in His power according to the tradition of their fathers, but doubted regarding His mercy, saying: "If You will, You can make me clean." For the Law sufficiently delivered the power of God, but not His mercy with sufficient clarity. For which reason the Lord also fulfilled the power of Christ for the one knowing it, according to the law which He had given, so that he might also know the mercy of His grace, saying: "I will: be thou made clean": and He commanded him to offer gifts, according to what Moses had commanded. What are these? A pair of turtledoves, or two young pigeons (Lev. 14:22). For all justice is in these two: in the abstinence from evil things, and in the work of good things. By the turtledove, therefore, He commands the people, cleansed from infidelity, to offer holiness to God in the abstinence from evil things: since the spiritual chastity of the soul is the abstinence from evils, so that it may not cohabit with a strange spirit, nor receive the seed of his inspiration, lest it generate works similar to the evil spirit. By the pigeon, moreover, He signifies every good work, born from charity: since charity generates every good work. He, therefore, who loves his neighbor as himself, withdraws no good from his neighbor, just as he does not from himself. When, therefore, one has fulfilled these two justices, abstaining from every evil, which is of chastity, and doing every good, which is of charity, he is made manifest as such, that he has been cleansed from the leprosy of infidelity. For thus a people cleansed, and offering such sacrifices to God, has become a testimony against the incredulous priests, who, glorying in the letter of the law, rejected the author of the law, who was purging the people from sins, whom the law could not purge. And if you have embraced the Word of God with affection of heart, the Word also touches your soul, since He loves those who love Him, as Solomon says in the Proverbs (Ch. 8:17), and cleanses you from all the leprosy of infidelity. When, however, He has cleansed you, He commands you that you should show yourself as cleansed to the priests, punishing yourself from all defilement of evil work, and extending your charity to all through good works, so that through these sacrifices you may be recognized by the priests as having been cleansed, when they see you not doing to another what you do not wish to suffer, but rather also doing to all those things which you wish to be done to you. If, however, you have not offered the sacrifices of these justices to God, you are manifest to all, because you have not been cleansed, but still remain a leper in your former infidelity.
Homily XXII. on Chapter VIII
5. But after this, when he had come to Capernaum, a centurion approached him, beseeching him, 6. and saying: Lord, my servant lies at home paralyzed, and is grievously tormented. After the Lord had taught the people upon the mountain, and had cleansed the leper below the mountain: after these things he came to Capernaum in a mystery: after the cleansing of the Jews, he came to the Gentiles. And behold, a certain centurion approached him, beseeching him. The centurion, the first fruit from the Gentiles, in comparison with whose faith the faith of all the Jews is found to be infidelity. He had neither heard Christ teaching, nor seen the leper as he was being cleansed, but having merely heard of the health of the leper, he believed more than he had heard. For that man offered himself, saying: If you will, you can make me clean. These are indeed words of faith, yet not great ones, since such words could be said even to holy men, such as Elisha was, who cleansed the leper, not with his hands, but by command (4 Kings 5). But this centurion not only confessed the virtue of his power, but recognized the very nature of his divinity. For he did not beseech him as if he were a corporeal saint, but as God present everywhere, saying: Say the word, and my servant shall be healed. As one who could command even the infirmities of those absent. For this centurion was in the mystery of the future Gentiles, who had neither read the law or the prophets concerning Christ, nor had seen Christ himself performing miracles, but felt in their hearts the justice of the law, which they had not read in books: and him whom they had not seen with their eyes, they saw with their minds, showing in themselves that the Scriptures were made for the prejudice of sins, not for the necessity of the saints: because for the righteous and the faithful the Scriptures are not necessary, as the Apostle says: The law is not made for the righteous, but for the unjust (1 Tim. 1:9). For the mistress of all justice is the very nature of men, and the infallible Scripture concerning God is the work of all things: because there is nothing created in the world by which God is not most manifestly shown. Therefore, the elements of all things in this time warn men of the power of God, but on that day they will be condemned by his judgment. It must be known, however, that Luke places Christ being besought by the centurion through the elders (Luke 7), but Matthew by the centurion himself. These are indeed different modes of interpretation, but the sense of the exposition is one. For the one, by explaining through the elders, demonstrated the mystery: that every petition of the people ought to be transmitted to Christ through the priests. The other, however, set forth the matter itself, that even he who beseeches Christ through the priests seems rightly to beseech him. Moreover, from the fact that he agreed there while the elders were interceding, and here promised upon his own request, it is manifest that even there he did not agree because of the person of the priests, but because of the faith of the centurion himself: so that we may know that in every cause it is not the merits of those who intercede, but the faith of those humble petitioners that is regarded. My servant lies at home paralyzed, and is grievously tormented. What should we first admire in the centurion? His humility, or his faith, or his wisdom, or his goodness? Humility, because he did not deem himself worthy to receive Christ into his house. Faith, because he believed that he could do what he asked. Wisdom, because he looked upon the divine treasure hidden in a worldly field, not with the sharpness of eyes, but with the purity of mind, with no one showing it to him. Goodness, because he was so anxiously hastening for the health of his servant, as if he were to suffer not the loss of money, but of salvation in his death. I think that this centurion estimated no difference between servant and master: knowing that even if dignity in this age is diverse between them, yet the nature is one for them. Therefore, he honored the image of God in man more than he despised the condition of servitude in a servant: which God did not dispose by creating according to his own justice, but accepted by permitting it on account of the sins of men. For if, O master, you have given a price for a servant, God has planted his Spirit in him. How much greater, therefore, is the Spirit of God than the price of a man: by so much is it greater that he should be loved than that he should be despised in a servant. See, therefore, lest perhaps if you have abused him on account of your price without the fear of God, God should exact from you a reckoning for his Spirit without mercy. Let servants also hear and understand. For just as masters have something to imitate in the centurion, because of mercy: so also do servants have something to imitate in the servant, because of sincerity. But you think, what kind of person was that servant, that he was so loved by his master? Measure the faith of the servant according to the love of the master. For it was not possible that he should have earned for himself so great a love from his master without the price of good character. Masters, therefore, owe love to servants, because of their common nature; but servants owe fear to their masters, because of the divine ordinance. And in servants Christ is loved by masters, and in masters Christ is feared by servants. And is grievously tormented. Even if he was not sufficiently grievously tormented, yet the master deemed him to be grievously tormented, because he loved him so much. For everyone whom one loves, even if he has been slightly troubled, one thinks him to be worse off than he is. But see the wisdom and faith of the centurion. Faith indeed, because he did not say, Come, and heal him: knowing that even if he were established there, he was present in every place. For although Christ was seen to be in the world, because of the dispensation of the flesh, nevertheless the world was in Christ, according to the substance of his deity. Wisdom, however, because he did not say, Even if established here, heal him: for he knew that he was powerful to act, wise to understand, merciful to hear: therefore he declared only the infirmity, but left the remedy of health to the power of his mercy. For even for a bodily physician it is necessary only to declare the sickness, but what, or how he should act, he himself knows. 7. Jesus answered him: I will come, and heal him. For many causes, when he was not requested to go, he promises to go. First, indeed, that he might excite his faith, he intended to respond with this very thing which he responded. For unless he had said, I will come, and will heal him: this man would never have responded, 8. I am not worthy, that you should enter under my roof, but say the word, and my servant shall be healed. For by this counsel and with the Canaanite woman crying out, My daughter is grievously tormented by a devil (Matt. 15:22), he answered what he was not going to do, It is not good to take the bread of the children, and to cast it to the dogs (Ibid. v. 26): so that she, provoked, might respond, Yes, Lord; for even the dogs eat of the crumbs that fall from their masters' table (Ibid. v. 27). So also he responded to this man what he did not wish, so that he might hear what he did wish. Then because the petition of the centurion was for a servant, he proposed to go: that he might teach us not to honor the great and despise the small, but to honor poor and rich alike. For if you honor a rich man, you honor him on account of the person of that man himself: but if you honor a poor man, you honor him on account of the person of Christ. Therefore also in a certain place, when a royal official was asking for his son, he did not say, I will come, and heal him, but what? Go, your son lives (John 4:50). There, when he was requested, he would not go, lest he seem to accept the person of the royal official: here, however, not requested, he promised to go, lest he seem to despise the humility of the servant. That one, therefore, he despised, whom royal dignity exalted; but this one he honored, whom servile condition humbled. 8. But the centurion answered: Lord, I am not worthy that you should enter under my roof. I owe you honor for the benefit of your mercy, not injury. It is sufficient for me that you will heal my servant. To what end should you also suffer injury by entering under the roof of an unworthy house? That which you came into this world, you have suffered injury: but your injury is tolerable, because you suffer it for the salvation of all men. To what end also should you suffer another injury, by entering into my house for the sake of one servant?
A Say the word, and my boy shall be healed. He knew that those angels stand by ministering invisibly, who carry out every word of His. Even though the angels should cease, yet the very infirmities and spirits of the passions are expelled by His living commands: for His every word is living power. 9. *For I also am a man set under authority.* See how He depicted the mystery of the Father and the Son within Himself, with the Spirit prompting? Was it not sufficient for a confession of Christ’s power to say merely this, *For I also am a man, having soldiers under me, and I say to this one, Go, and he goes: and to another, Come, and he comes*? Since Christ also has angels under Him, to whom He gives the command of going and returning. Why then was it necessary to add, *And I am a man set under authority*, if not to show forth most fully the dignity of Christ within Himself? That is to say: I am a man under the authority of another, yet I have the power of commanding those who are under me. For I am not hindered from commanding those of lower rank, just because I myself am under those of higher rank; but I am indeed commanded by those under whom I am, yet I command those who are under me: so also you, although you are under the authority of the Father, insofar as you are man, you nonetheless have the power of commanding your angels, and you are not hindered from commanding those inferior to you, because you yourself have a superior. For as man, you are commanded by the Father as one inferior, yet you command the angels as one superior. B [But perhaps a heretic says, wishing to show the Father and the Son to be one or equal: This passage is not to be understood so, but thus:] If I, being set under authority, can command those who are under my authority: how much more can You, who are under no one’s authority, command those whom You have in Your power? But the text does not admit this perverse interpretation [For it did not say, If I am a man in authority: but thus, For I also am a man set under authority. He did not make a difference of comparison between Himself and Christ, but introduced a rationale of similarity.] See therefore how a Gentile and a rustic soldier understood the mystery of the truth, while Christian men, who carry the Scriptures in their mouths, deny the truth. It is not because the mysteries of the truth are obscure or profound that not all understand them: but because their hearts are perverse, and the spirit of truth does not rest in them: therefore the truth flees from them. But he who is upright in heart, so that the spirit of truth rests in him, cannot be far from the truth. For it is written: *Wisdom will not enter into a malicious soul* (Sap. 1. 4), etc. But someone says: Are all you then righteous and upright, who think yourselves to be in the truth? Not all, which is worse, but there are many who are perverse in the truth of faith; yet in errors, no one is upright. It is one thing, indeed, for many to be evil, another for no one to be good. For where some are evil and some are good, there is a difference among men: but where all are evil, it is a perversity of the thing. For even in the midst of the wheat grow voluntary thorns. But among thorns, voluntary wheat is not generated. 10. *And Jesus hearing, marveled, and said to them that followed Him: In no one have I found so great faith in Israel.* Andrew believed, but with John pointing the way for him and saying: *Behold the Lamb of God, behold Him who takes away the sin of the world* (Joan. 1. 29). Peter also believed, but with Andrew evangelizing to him about Him and saying: *We have found the Messiah* (Ibid. v. 41). Philip also believed, but by reading the Scriptures, as he himself said to Nathanael, *Him of whom Moses in the law, and the prophets wrote, we have found, Jesus of Nazareth* (Ibid. v. 45). Nathanael himself, too, would never have replied, *Rabbi, You are the Son of God, You are the King of Israel* (Ibid. v. 49), had he not heard from Christ: *When you were under the fig tree, I saw you* (Ibid. v. 48). He received the sign of divinity first, and thus offered the confession of faith. Or if we do not dare to think that he was more faithful than the apostles, then the testimony of Christ is C to be understood in that each good thing of a man is praised according to the quality of his person. As, if a rustic man speaks some word wisely, the philosopher [speaks] much more wisely: yet in a small saying of wisdom, the rustic is more praised than the philosopher in a great one: because for a rustic to say something wisely is a great thing: but for a philosopher to speak wisely is not a marvel. Or if a boy speaks something shrewdly, we say, The boy is wise enough: but if a perfect man speaks wisely, he is not praised as being wise—not because the boy was wiser than the perfect man, but in comparison to his age he seems to be wiser than that perfect man. Thus also it is said of the centurion, *In no one have I found so great faith in Israel*, not because the apostles did not have as great faith.
Homily XXIII. from Chapter VIII.
...followed Him His disciples, and the rest. As the Lord was sailing with the disciples, a great tempest arose, so that the rising waves of the churning sea overwhelmed the small boat, he who governs the whole world by divine power. He sleeps in slumber, He who guards His people with eternal vigilance. But the Lord sleeps, not by the necessity of human infirmity, but by spontaneous will. For since sleep does not fall upon that eternal nature of God, according to that which we read of Him said: *Behold, He shall not slumber nor sleep, who guards Israel* (Psal. 120. 4): yet our Lord and Savior, to prove in Himself the reality of the body He assumed, deigns to fulfill even all things until the sleep of human nature, D so that He might evidently demonstrate the truth of the body assumed in Himself. But when, with the Lord sleeping, the storm raging, and the violent waves rising even to the danger of the ship, the disciples struck with fear arouse the Lord, saying: 25. *Lord, save us, we perish.* Which seems to be the very thing that David long ago signified in the person of the apostles arousing the Lord, when he says: *Arise, why do You sleep, Lord? Arise, help us, and deliver us for Your name’s sake* (Psal. 43. 26). 26. *Then the Lord says to them: Why are you fearful, O you of little faith? And He commanded the winds and the sea, and there was made a great calm.* In which the Lord manifestly declared the power of His divinity, while He restrained the violent waves of the sea with the word of divine authority. Nor could the winds or the sea obey, unless to their Lord and Creator. Which David had foretold before would come to pass, saying: *The waters saw You, O God, the waters saw You, and they were afraid, and the abysses were troubled. A multitude of the sound of waters, the clouds gave a voice* (Psal. 76. 18). And who are these clouds that gave a voice, unless the disciples, who, having seen the sign of divine power, exclaimed, saying: *Truly this was the Son of God* (Marc. 15. 39)? But the apostles are understood as clouds because, rising from the earth after the manner of clouds, they are carried to the heavens, without any weight of sin, by the lightness of a spiritual nature, and they pour out the rain of divine preaching to water the hearts of those who believe. In another place also the same David, that by the Lord commanding with a word the violence of the sea was to be mitigated, testified thus, saying: *You rule the power of the sea; but the motion of the waves thereof You mitigate* (Psal. 88. 10). And again: *He said, and the wind of the storm stood, and its waves were silent* (Psal. 106. 25). And again: *Who disturbs the foundation of the sea: but the sound of the waves thereof You mitigate* (Psal. ...). With the winds commanding, the tranquility of the sea was restored. Blessed Job also, not ignorant through the Holy Spirit that this very thing was to come to pass, when he spoke of the Lord, says thus: *By His power He calmed the sea.* When therefore the storm of the sea was calmed, by the command of the word tranquility was instituted: 27. *They, he says, who were in the ship, were amazed, saying: What...*
man is this, for even the winds and the sea obey him?* A This power of the dominical word, and the amazement of those who were in the ship, the holy David had long ago foretold in the Psalm, saying: *They who descend into the sea in ships, doing work in many waters. They have seen the works of the Lord, and his wonders in the deep. He spoke, and the spirit of the storm stood* (Ps. 106. 23–25). And again: *He set his storm into a breeze, and its waves were silent, and they rejoiced because they were silent* (Ibid. v. 29, 30).
These things, then, we know first of all according to the simplicity of history through the power of the Lord; but according to the allegorical reason, which in all these things is shown as a figure, we must laboriously understand. For it must be asked what this ship ought to be understood as signifying according to the spiritual reason, or what this sea is, or who are the rising waves, who the winds that stir up these waves; who also is the sleep of the Lord, or what is this rebuke of the Lord to the winds, and what is this restored tranquility, or what is the worthy amazement of the sailors. And there is no doubt that that ship signified the Church, according to what the Holy Spirit says of it through Solomon, saying: *It is made like a ship of long-distance merchandise* (Prov. 31. 14): that is, the Church, with the Lord governing, with the Holy Spirit blowing, runs everywhere by the word of preaching, carrying with it a great and inestimable price, by which it has traded for all the race of men, or rather, the whole world, with the blood of Christ. Concerning which in another place the same Solomon reported, saying among other things: *The path of a ship on those sailing the sea cannot be found* (Wis. 5. 10): showing the conversation of the Church to be not earthly, or of this age, but heavenly, according to what the holy Apostle reports, saying: *But our conversation is in heaven* (Phil. 3. 20). B The sea is understood as this age, which boils with diverse sins and trials, as if with certain waves. Concerning which we read as it is written: *This sea great and spacious, there are creeping things without number. Small animals with great, and this dragon which you have formed to play with him* (Ps. 103. 25, 26). And again: *I have come into the depth of the sea, and the tempest has drowned me* (Ps. 68. 3). By the winds are understood the spiritual and unclean spirits of wickedness, which rage for the shipwreck of the Church through the various trials of this age, as if through the waves of the sea. The Lord sleeping in this ship is then understood when, for the testing of faith, He permits His Church to be tempted by the pressures and persecutions of this world. The prayer of the disciples, both awakening the Lord and imploring His aid, so that they might be delivered, represents the prayers of all the holy ones, who, when the storm of persecution has arisen, with the devil and his angels raging, by devoted faith and constant prayer, awaken the patience of the Lord as if from sleep, so that He might deign to aid those in peril by the help of His mercy through the fear of human infirmity: by which, when the winds—that is, the unclean spirits who are the authors of persecution—are rebuked, and every storm of this age is mitigated, He might restore His Church into peace and tranquility. In the amazement, however, of those who were in the ship, who after the peace was made confess the Son of God, the character and faith of all who believe is shown, who, established in the Church, first awakening the Lord with prayers, peace having been returned to them, truly confess the Son of God as the Lord and defender of their Church. Which act we recognize immediately in the Acts of the Apostles, after the persecution of Herod and of the Jews, by the saints on behalf of the Church. Whence, even though the Church may labor by the infestation of the enemy or the storm of this age, and be struck by the waves of any trials whatsoever, it cannot suffer shipwreck, because it has the Son of God as its helmsman. For among the very upheavals of the world, among the very persecutions of this age, it acquires more glory and virtue, while it remains in firm and indissoluble faith. For it sails instructed by the helm of faith, on a happy course through the sea of this age, having God as helmsman, the angels as oarsmen, carrying the choirs of all the saints, itself raised up in the middle by the saving tree of the cross, upon which, suspending the sails of evangelical faith, with the Holy Spirit blowing, it is led to the port C of paradise and the security of eternal rest.
And this ship, indeed, although it sails through this time of life, through these trials of the age: it is nevertheless not the ship of the age, but of God. For there is also another ship of the age, not of God: that is, the gathering of heretics, which claims for itself this name of Church. Against which the day of coming judgment Isaiah clearly declares, saying: *The day, he says, of the Lord Sabaoth is against every arrogant and proud one* (Isa. 2. 12). And after a little he says: *And against every ship of the sea* (Ibid. v. 16), that is, against every church of heretics. Concerning which elsewhere the same Isaiah reported: *Your ropes are torn, he says, which your tree could not hold, they have inclined your sails, and they shall not lax your sails* (Isa. 33. 23). He said it is the ship of the sea, because a church of this kind is not of God, but of the age; which, although it may seem to have within it the preaching of the dominical cross, yet shows this tree of it as invalid: because where there is not the truth of faith, the assertion of the cross is weak. Whence its sails are shown to be inclined and lax, which are directed by no breath of the Holy Spirit. And therefore a ship of this kind, that is, the church of the heretics, having lost the helm of true faith, with adverse spirits ruling, is submerged in the shipwreck of eternal death, which does not deserve to be steered by Christ the Lord, who is blessed for ever and ever. Amen.
Homily xxiv. from chapter x (a).
16. *At that time Jesus said to his disciples: Behold I send you as sheep in the midst of wolves, and the rest.* Every evil which happens unexpectedly is too grave; but that which is expected before it happens, after it has happened, is found lighter. Therefore the Lord, prescient of future persecutions, forewarns the apostles, saying: *Behold I send you as sheep in the midst of wolves:* so that when that danger comes, they may not shudder as if it were something new, but as something known may receive it more strongly. *Behold I*, [I] who established the measured spaces of day and night, and never does one cross into the time of the other, the definition being kept. *Behold I*, who shut up the turbulent sea, as if [it were] a wild beast, into its shores, and bound it as if with an indissoluble chain of precept. Therefore He said, *Behold I send you:* so that while the power of the sender is considered, the magnitude of the danger may not be feared. *As sheep.* I do not take away the benefit of human nature, but I enjoin the work of the patience of the sheepfold. Let not servants be indignant to accept the name of sheep, when they know their Lord to have borne the name of lamb. *Behold the lamb of God, behold who takes away the sins of the world* (John 1. 29). And how, he says, shall we thrive, sheep against wolves? The guilelessness of sheep cannot resist the cruelty of wolves. The cruelty of wolves knows not how to grow mild, unless the grace of Christ were to do what nature itself denies can be done. Not your virtue, or skill, is estimated or praised in you: but let the power of my name be understood, so that it may be glorified through you, because the glory of God is stronger than the nature of things. *As sheep.* When the wolves begin to nip you, do not resist, or shout, knowing that unless you have been despoiled, others shall not be clothed: that is, unless you have died, others shall not live. And do not fear this present nipping. For when the age of the resurrection arrives, another wool of immortality shall grow upon you. But as long as the nations remain wolves through the instigation of the devil, present your back to be nipped: but when through your patience those wolves shall have become lambs, offer to them, as sheep, the milk of doctrine. It is indeed manifest that He calls [them] sheep because of their guilelessness: not fearing God, however, [He calls them] wolves because of their cruelty. But let us see this, why He said these were *as* sheep, but those [were] not *as* wolves, but *wolf*. For if He had called these sheep for the sole cause of guilelessness, since they were men by nature, but sheep by guilelessness, indeed also those [would be] as wolves D (a) Chapter 9, and the beginning of the tenth, is missing.
A Since they were, even if they were wolves in their cruelty, still by nature they were similarly men. I think, therefore, that for this reason these are indeed called as sheep, but those are not as wolves, but are fully wolves: because a man of God, even if he were good, nevertheless always has in himself something of evil according to the flesh, and so as a man he is also called a sheep, for the reason that he is good: yet as a sheep, because he is not fully good. But he who does not know God can have nothing of good in himself; on that account he is called a wolf, not as a wolf, because he has nothing of good in himself, because in himself he does not know God. The cause is this, that we are all men evil according to the nature of the flesh: and as the Apostle says, "By nature we are children of wrath": but through the fear of God we are made good (Ephes. 2. 3). Although, however, through the fear of God we are made good, yet always some of the natural evil remains in the nature of men. Therefore, if carnal nature compels one to do evil, the fear of God in part restrains him from evil. A man not knowing God, or knowing Him indeed but not fearing Him, nature compels to do evil, and the fear of God does not restrain him from evil, and therefore there cannot be in them anything of good, unless perhaps on account of men, when the thing itself is not good, but the evil, which is on account of God. "Whatever is not of faith is sin" (Rom. 14. 23). Therefore the saints are indeed called as sheep, the wicked however are not called as wolves, but are fully wolves. Nor let it disturb you that Christ also is called as a sheep, not a sheep, since He is totally good. For there the person of Christ was not compared to the person of a sheep, but the killing of Christ to the killing of a sheep. Finally, he thus subjoins: "As a sheep he opened not his mouth in humility" (Isai. 53. 7). For no more does a sheep, when it is led to the slaughter, emit any voice. But here the person of the apostles is compared to the habits of sheep: not their mission to the mission of sheep, that is, the apostles themselves are said to be as sheep, not their mission as the mission of sheep. For sheep are not sent at any time to wolves, nor does someone compare the possible even as impossible. Whence elsewhere he is called a lamb, not as a lamb. B "Be wise therefore as serpents," to understand frauds. "Be guileless as doves," to forgive injuries. I do not want you to be always as doves, lest through excessive guilelessness you fall into a snare through seduction. I do not want you to be always as serpents, lest from your heart you pour out poisons against someone, but that you change your habits according to time and person. Be serpents, that you may not be caught. For if you have been caught, be doves, so that you do not bite. For as long as a man is a Gentile, a serpent is in him: because his indignation is according to the likeness of that serpent which in paradise separated man from God: but when he is converted to the faith, the serpent departing, the Spirit enters into him which descended from heaven in the form of a dove and becomes a dove. Therefore, against unbelievers be as serpents, because a serpent does not harm a serpent: but with the faithful be as doves, that as doves you may offer kisses of charity to doves. And to speak briefly, be wise as serpents, that you may understand evil and beware of it. And be guileless as doves, that you may not do any evil. For to understand evil is praiseworthy, but to do it is blameworthy. Nor does he who understands evil thereby do evil, but he who does evil.
C Since he said above, "Be wise as serpents, and guileless as doves": now he shows the cause for both, and why he wishes them to be wise as serpents, and guileless as doves. Wise indeed as serpents, that they may watch out for themselves against men, who will deliver them into councils. For it is proper to the serpent to look out for itself cautiously against men. Whence the Apostle warns, saying: "Walk in wisdom, because the time is evil" (Col. 4. 5; Ephes. 5. 16). But why does he wish them to be guileless? That they may not be mindful of malice against their betrayers, but that they may love their enemies, and do good to those persecuting them, according to the precept of God D Christ (Matth. 5. 44); because we are not only harmed by wicked enemies when we are hurt by them, but we even progress when, through their malice, the constancy of our goodness has not receded from its purpose: for it is proper to a dove to remain in guilelessness even until death. Whence also concerning the patience of Job it has been said, "And he still perseveres in guilelessness" (Job 2. 3). "Beware of men: for they will deliver you in the councils, and in their synagogues they will scourge you, 18. and before kings and governors you shall stand for a testimony to them, and to the Gentiles." So he said, "Beware of men," as of some worst evils, and evil above all evils. For if he were not accusing them as men, it would suffice for him to say, "Beware of yourselves, for they will deliver you." But now he added, "Beware of men": wishing to show that above all evils man is the worst evil. For if you wish to compare him to beasts, you will find man worse. For a beast, although it may be cruel, nevertheless because it is irrational, its cruelty will be turned away by man. But a cruel man, since he is also rational, his cruelty will not easily be avoided. If you have compared a man to a serpent, you will find the man worse: because a serpent, even if it has malice, nevertheless has the fear of man. Therefore, if it can, it bites secretly: but if it cannot, it flees. But man has both the malice of a serpent, and does not have the fear as does the serpent. Therefore as long as he does not have the opportunity, he lies hidden like a serpent: but if he has found it, he rushes like a beast. Moreover, a snake, if it has been irritated, it rages; if however it has not been irritated, it passes by in silence. Man, however, is insane even when not irritated, and is more insane toward those by whom he has not been irritated. And to speak briefly, every beast has one proper evil; man however has all things in himself. Finally, a wicked man is worse than the devil himself. For if the devil sees a just man, he does not dare to approach him: but a wicked man, even if he sees a holy man, not only does not fear him, but even more despises him. For the devil does not provide virtue to man, but man to the devil. For the armor of the devil is a wicked man. For as a man without arms cannot do anything against an enemy, so the devil also without man avails nothing against the saints. "For they will deliver you in the councils, and in their synagogues they will scourge you." As if to the greater praise of God they will scourge them in their synagogues: where there are prayers and praises, where there are readings or sacrifices, there they were inflicting penalties upon the apostles, as if offering a sacrifice to God; but in truth the sacrifice was the torture of the apostles of God, not for the reward of the Jews, but for their own crown: but for the Jews it was destruction. But since he says, "to stand before kings and governors, and not to think what they ought to answer," this is what he says in John: "But when that Paraclete shall come, he will give testimony of me. And you shall give testimony, because you have been with me from the beginning. Before kings and governors you shall stand for a testimony to them and the Gentiles" (Joan. 15. 26. 27): that while the apostles are being accused, while they are answering, in each and every praetorium the truth of Christ may be preached, and the perfidy of the Jews may be demonstrated, and to the Gentiles, or those believing unto salvation, the mystery of piety may be revealed. But the apostles hearing that they were commanded to stand before kings and judges, lest perchance they might say to Christ: "You Yourself know that in their courts scholars preside; how then can we, men who are fishermen and without letters, give testimony before them? For You did not teach us from the beginning to speak, but to believe: finally, when You gathered us as disciples, You did not find us in the Capitol reading philosophical books, but casting nets into the sea; nor did You say, 'Come, I will make you my advocates,' but, 'Come, I will make you fishers of men'" (Matth. 4. 19); You chose our consciences, not our eloquences: therefore He Himself says: 19. "But when they shall deliver you up, be not anxious how or what you are to speak." For the cause is Mine. God does not need human help. Therefore, you only unto Me [commit] the person
A of your speaking, and I will provide the sense for you. For to be anxious before the judgment is not preparation for the matter, but despair of God; for in those matters in which there can be deliberation, there can be despair of God. Suppose that, if you are about to make a journey because of some business, you consider the quality of your activities and the length of the journey, and according to these you prepare your expenses. Or if you propose to build a house, you consider what kind of buildings [you will have], and you prepare such tools. But in judgment, how can a response be prepared? Do you know what the future interrogation will be? Not at all, since in such a judgment, the judges do not speak from themselves, but the devil [speaks] in the judges. If, therefore, a man does not know another man's thought, not only [what is] future, but not even [what is] present, how can he know the counsel of the enemy? Because "no man knows the things of a man, saving the spirit of man which is in him" (1 Cor. 2:11). If, therefore, you speak from yourselves, you will answer according to your word; but if [it is] the Spirit of God, [you will answer] according to their thought. Suffer, therefore, that God may speak in you in His own cause, He who recognizes the conscience of the one interrogating. For it is not possible that a king, who sends his soldiers to war, does not provide them with weapons against the enemy. He, therefore, who is anxious about what he should speak hopes in his own wisdom, which is the first cause of ruin. For in persecutions, the virtue of God is not required unless faith has preceded it. For greater consolation, He did not say to the apostles, "The Spirit of your Father, which speaketh in you," but, B "He who speaketh," in order to show that not only then, but not even now do they do or speak anything without the Spirit of God; just as if He were saying to them: "Especially because you believe in Me, or confess Me to be true. You see Me hungering, and you believe that I am the heavenly bread. You see Me thirsting, and you believe that I am the fountain of water springing up into life eternal" (John 4). How can the human mind see one thing and believe another, and confess [another]? If, therefore, now when there is no danger, My grace works in you, how much more will it be with you when persecution has come? For He who sustains you in peace helps you much more in war. 21. "Brother shall deliver brother unto death." The apostles hearing this, lest by chance they might think, calculating that when they had been delivered into councils and into synagogues to be scourged: "At that time, do you think there will be no patron who might help: no friend who might indulge: no friend who might pity?" Therefore the Lord says: Let no one hope in patrons, no one in friends, or parents, when "even brother shall deliver brother unto death, father the son, and the son the father." See what a fire of persecution will burn then, so that nature may not spare even itself. But how will you then seek the faith of patrons or friends, when you see the power of brotherhood and fatherhood itself extracted? For if friendship will fail in nature itself, how will it be found outside of nature? Therefore, why is it not sufficiently amazing if a brother delivers a brother unto death? For Cain, because of the envy of the sacrifice, slew Abel his brother (Gen. 4), and because of the blessing stolen, Esau persecuted Jacob (Ibid. 27): but who has heard of this, that with no injury existing, a father delivers a son unto death merely because of the faith of Christ? Because the conflict of the enemy is stronger than the virtue of nature. For the love of the flesh is corruptible. False is all worldly friendship which is not bound by the bond of the fear of God. There is no faith in the servants of the devil. The devil neither begets nor is begotten: if he is not begotten, he does not know how to keep the laws of kinship, for he has no kin. It is not because the race of Christians is detestable, but because it is divine that the carnal hate it. Others are joined together [to them] who are much more numerous and dearer by proximity; the better change is the good enmity. 22. "And you shall be hated by all men for My name's sake." That is, by all infidels, not only enemies, but also friends: not only strangers, but also parents: not only parents or brothers, but even by your own fathers. O inestimable fire of diabolical fury, which not even the affection of fatherhood C can extinguish! D Persecution burning above nature and against nature clearly shows to the wise that it is not the anger of accidents that causes those hatreds in the human manner, but the envy of the devil because of Christ. "He that shall persevere unto the end, he shall be saved." Because to begin is for many, but to finish is for the few. Always in the beginning there is affection, in the end there is trial. For no one can persevere around God unto the end, unless he who has been made of God solely for the sake of God. For everything that is made for the sake of the flesh is corporeal, just as the flesh itself is temporal: but what is made for the sake of God is eternal, just as God is eternal. The heart of good faith has a good end: because it is not glorious to begin some good, but to finish it. For what begins is frequently the pleasure of the body: but what finishes is the virtue of the soul. For frequently carnal concupiscence begins a good, but it does not finish it, except by the grace of God. When, therefore, you shall have been converted to God and have begun to serve God, and to do the works of justice, do not at any time record your deeds, but think of your end: because the consideration of past goods produces boasting, but the consideration of the end [produces] fear: since "He that shall persevere unto the end, he shall be saved."
Homily XXV. From Chapter I.
"Nothing is covered that shall not be revealed: and hidden that shall not be known," and the rest. Now He announces to them the future progress of their preaching, since their preaching was going to have a glorious end. Behold, I Myself, who am the light hidden in darkness, God concealed in a man, sublimity in humility. Then, thus, this mystery was hidden from the ages, but now it will be manifested by you to all, so that the prophetic word may be fulfilled, which was said of Me: "His going out is from the highest heaven, and his circuit even to the highest thereof: and there is no one that can hide himself from his heat" (Ps. 18:7). As there is no place where the sun might not be, or where his heat might not be felt: so there will be no place where Christ might not be known, or His divinity might not be understood, so that every condition of men might be divided into two parts, so that the believers might be crowned with merit, and the unbelievers might be punished without excuse. And you, though meanwhile men may hate you as their enemies, afterwards, [as] those who are known, they will embrace you as the authors of their own salvation. Meanwhile, you will be abominated as wicked men, afterwards you will be venerated as saints. Meanwhile, men will persecute you as persecutors, afterwards all men in their churches will adore you as gods. Remember the past, and be consoled about the future, when iniquity has lorded over the justice of God, when dark lies have hidden the truth for a long time, when innocence has been veiled for a long time under the estimation of crime. Moses was hidden in Egypt, he was called the son of the Egyptian [woman] (Exod. 2 et seq.). He was driven out as a homicide, he was a contemptible hireling, he became a shepherd of sheep. Was his holiness never manifested, was his innocence never crowned? Behold, he who had been a shepherd of irrational sheep became a leader of a glorious people. He who went out of Egypt as if a homicide, afterwards entered as a judge of the saints, no longer the son of the Egyptian, but as a son of God. Egypt lost its benefit; it could not by nursing [him] well make [him] its own, for he who had been an alien had been born better. He who had feared Pharaoh the king before as a captive, afterwards chastised him as an abject slave with ten plagues, because "Nothing is covered that shall not be revealed." Joseph was hidden in Egypt, he was accused as an adulterer, the faithful guardian of chastity (Gen. 39 et seq.). Was his innocence not manifested? Was his chastity not manifoldly crowned? He who had been in prison as a malefactor was led out as a prophet. In the vengeance of one boy, the whole world was inflamed by famine. And he whom the priest Potiphar had first condemned as an adulterer of his own wife, afterwards placed as a glorious son-in-law in his own bridal chamber (Ibid. 41). Hidden also had been the three boys in Babylon, and
A they were accused as despisers of the king for their crime (Dan. 3); for the death of whom it was commanded that the furnace should be heated seven times more than it was wont: not because such a great fire was necessary to burn the nature of the flesh, but because the anger of the maddened king suggested so much. And what did the fire, struck by the spirit of fury in its furnace, correct? And with the heat of its own virtue lost, it burned by appearance alone, so that the corrupted fire might show their incorruptible integrity, and the burning flame might show their more burning faith, while nature itself cried out, not in voice—since "There is nothing hidden that shall not be known"—but: "Do you endure the injurious approach, so that you may have a glorious exit." And as if having the consolation of promises, 27. *What I tell you in darkness, that speak in the light: and what you hear in the ear, preach upon the housetops.* What is, *What I tell you in darkness, that speak in the light*? Sometimes he calls the Jewish people darkness, as it is written: "The light shines in darkness, and the darkness did not comprehend it" (John 1). And they could not know the Lord. Therefore, whatever the Lord spoke among the Jews, He announced that it should be made manifest in the Church. For the Christian people are understood to be the light, just as the Apostle also says: "For you were sometimes darkness, but now light in the Lord: walk as children of light" (Ephes. 5. 8). Or thus: *What I tell you in darkness, that speak in the light*, that is, what I now tell you in the mystery of parables, you afterwards speak clearly. For that which is hidden in mystery is as if it were placed in darkness. Whence also Moses, when he was about to receive the law, ascended the mountain, as Scripture says, *Moses went into the cloud* (Exod. 24. 18), showing that the law, which was being given, was placed in mystery and was to be obscure, as if beneath a very black cloud. But that which is said clearly, is said in the light. What is, *What you hear in the ear, preach upon the housetops*? That is, what you hear in secret alone, preach before all, hiding the word from no one, as if one stood upon the housetops and cried out. What is it that the apostles heard in mystery? What? *A sower went out to sow his seed. And some fell by the wayside, some upon the rock, some among thorns, some upon good ground* (Luke 8. 5-10). And He spoke to them in parables, and without parables He spoke to them nothing (Matt. 13. 34). And the disciples approached Him in private, saying: *Explain to us the parable.* To whom He replied: *To you it is given to know the mystery of the kingdom of God, but to the rest in parables, that hearing they may not hear, and seeing they may not be blind* (Ibid. v. 3-13). What then? That which was then believed in mystery by the apostles alone, now with the evangelists reporting and the apostles preaching, is narrated daily in the midst of the Church to all peoples. Therefore this is what it means: *What I tell you in darkness, that speak in the light*: that is, what I tell you in secret, preach before all; just as it is, where the Lord called His disciples apart, saying to them: *But who do you say that I am? They answered: You are Christ, the Son of the living God, who has come into this world* (Matt. 16. 15, 16). And He commanded them: *Tell no one: for the Son of man must be crucified, and rise the third day* (Luke 9. 21, 22): for if He had been known as the Son of God definitively, no one would have dared to lay hands upon Him. And therefore He would not have been crucified, nor would He have risen from the dead. Therefore the kingdom of hell would still be on earth, and the dominion of the devil would hold the whole world. What then? After the Lord rose from the dead, that which Peter had heard in secret, he began to preach before all, saying: *The God of our fathers has raised His Son Jesus, whom you crucified, and denied before the face of Pilate, when he judged that he should be released. But you denied the Holy and the Just One, and asked for a murderer to be given to you, but you killed the prince of life* (Acts 3. 13-15). Therefore this is it, *What you hear in the ear, preach upon the housetops*. 28. *And fear not them that kill the body.* Lest perhaps on account of the fear of death you do not freely say what you have heard: nor preach with confidence to all, what you heard in the ear alone. B Thus therefore from these words it is shown that he is not only a traitor to the truth who, transgressing the truth, speaks an open lie for the truth, but also he who does not freely proclaim the truth, which he ought to proclaim freely, or does not freely defend the truth, which he ought to defend freely, is a traitor to the truth. For as the priest is a debtor, that he should freely preach the truth which he heard from God: so the layman is a debtor, that he should confidently defend the truth, which he has heard indeed from the priests as proven in the Scriptures. But if he does not do this, he is a traitor to the truth. For *with the heart man believes unto justice, but with the mouth confession is made unto salvation* (Rom. 10. 10). But we have said this, because many Christians think it a sin to transgress the truth openly, but do not think it a sin to be silent about the truth before infidels: and because of this many are found in this guilt. Therefore it befits us to say more openly, that the present discourse speaks nothing of denying the truth, but of not freely preaching the truth, saying: *What I tell you in darkness, that speak in the light: and fear not them that kill the body, so as not to speak in the light what you have heard in darkness.* See that not only is he a transgressor of the truth who openly denies the truth, but also he who, because of the fear of those who can kill the body, is silent about the truth. And what shall I say? Because men are silent about the truth because of the fear of death, and because of a miserable belly, and because of the hope of vain honor, they are silent about the truth in the sight of infidels. For example, when men go to the banquet of wicked priests, and take refuge in the protection of evil heretics; if a conversation occurs about the faith, that wicked priest, or patron, blasphemes your truth as if it were a lie: [blasphemes] your faith as if it were treachery, so that he may either seduce, or wound your conscience, and make it weak, even if he cannot fully capture it; but you, even if you did not openly deny the truth, yet you do not contend with the person of him whose empty bread you eat, so that you do not lose the hope of protection, or of gain: the truth, which you ought to have freely defended, by being silent you confound in the sight of its enemies, so that what is true may appear as false because of your silence. And how are you not a traitor to the truth? But perhaps you say: "If I am silent about the truth before adversaries, do I therefore consent to their lie?" Tell me, if some prince of an emperor, seeing the Roman city being besieged by enemies, when he could liberate it, has neglected to defend it: will he himself not be seen to have surrendered what he could have liberated, if he had wanted to? So also you, seeing the truth being besieged by the impious, when you could have defended it if you had wanted to speak, by being silent you have besieged it, through this very fact that you have suffered it to be besieged. And if because of the fear of those who kill the body, to be silent about the truth, as the present scripture testifies, is impiety: how is it not a greater impiety to be silent about the truth because of a miserable belly, and the hope of vain honor, and to make the favor of bread and honor better than the glory of the truth of God? *And fear not them that kill the body*: for the body, even if it had not been killed by the impious for God's sake, will die after a little while of itself because of nature. Therefore, you who are killed according to the body by the impious, lose nothing except a delay of death, so that the body, which was going to die after a little while, dies a little earlier, but rather not even before the delay of death itself. If therefore it is true, that not even a leaf falls from a tree without the command of God: and because our days to life are numbered and given to us, we ought to believe that we neither die before the day, nor can we pass the day: yet let us suppose that he dies before the day, who dies for God's sake. If therefore even freely, that is, without the annoyance of a killer, we are going to die after a little while, with no cause for it proposed: why do we not die a little earlier in the cause of God with glory, so that what is to be necessary may be made voluntary, so that we may offer to God as a gift what is returned by you as a debt? Therefore *Fear not them that kill the body*. For the substance of man is not the body, but the soul. For God made this alone after His own image, and C
for this reason He made the world; and this the enemy envies and persecutes; for this reason the Son of God Himself came into the world. The body is the garment of the soul, as the Apostle says: *Of our body, in which we groan being burdened, in which we do not wish to be unclothed, but clothed upon, that this mortality might be swallowed up by life* (2 Cor. 5.4). Just as if someone in a rage should tear a garment placed upon a man, the one who inflicts the injury is indeed felt, but the man suffers no harm in his nature; so if the body placed over the soul is killed by the impious, the soul indeed feels the pain of its killing, but it suffers no harm to its own nature. We have, moreover, an argument for this matter of which we speak in our limbs. For just as when nails cover the tips of our fingers, as long as they are trimmed, they cause pain to the body; but when they have been cut off, no sense of the body is found in them, yet from the very nature of the body new ones grow back, so that nature seems to have suffered no loss: so the body, as long as it is struck, the soul feels it; but when it has been killed, no sense or pain of the soul is found in that body, but again, at the opportune time, it will unfold that body in a more glorious way over the soul, so that the soul appears to have suffered no detriment, but rather argument. I shall say, however, what I believe more truly: the flesh was created not merely as a garment for the soul, but rather for its temptation, as if a domestic and natural enemy were joined to it; and while it is being attacked by the flesh, it neither conquers, nor is it crowned by God. Paul is a witness to this mystery, saying: *For the flesh lusts against the spirit, and the spirit against the flesh* (Gal. 5.17). If, therefore, the flesh, the enemy of the soul, is a temptation, who among the wise does not understand that the killing of the body is rather to be desired than feared? Therefore, your corruptible nature was created for this purpose, and the time for putting off the body was numbered, so that you might not spare your body, which is destined to die, but in exchange for what is passing, secure for yourself a lasting life. Behold, if you take something on loan, for instance an ox or a horse, do you not steadfastly do your work with it? For you say to yourself, "Today or tomorrow it is to be taken from me, because it is not mine." You also, born in a corruptible body, why do you not use your temporal body for the utility of your soul, knowing that after a little while it is to be taken from you, because it is not yours? What, then, is this foolishness of yours, to hate what is ours, and to love what is not ours? To study to save what we cannot save, and to neglect what we shall have for eternity? *Fear not them that kill the body.* What is the fear of death? It is not the pain of departing from the body, but the despair of life after death. He fears death who does not think he will live after death. Do you wish to know? Behold, people frequently suffer grave pain in illness and do not die; frequently they have a little weariness and they die; and yet they are more content to suffer grave pain and not die. Do you see, therefore, that it is not the pain of death, but death itself that is feared? But just as the fear of death works all evils, so the contempt of death works all goods. A
He who fears death works little good. He who fears to die, that is, he who does not hope to live after death, neither gives alms, nor insists upon prayers, nor celebrates fasting, nor endures poverty, nor suffers reproach, nor is content to suffer the loss of his substance, nor does he sustain corporal injury for the sake of God; but he deems it his life's profit if he has happily enjoyed the goods of this world, and he deems it a loss of his life if he has been alienated from those goods. Why? Because he does not hope for the reward of his labors in the resurrection. But he who does not fear to die, that is, he who hopes for life after death, willingly endures all the things we have mentioned for the sake of God, because he doubtlessly awaits the manifold reward of his labors. He is, therefore, the perfect disciple of Christ who suffers all these things, or is prepared to suffer them. Therefore, the Lord does not command, *Fear not them that kill the body*, because it is necessary that every disciple of Christ be killed, but so that he might command [him to despise] all those things which we mentioned above, as if by way of a summary. He said: *Fear not them that kill the body*: for he who does not fear to be killed, much more despises other carnal adversities which are before death: for all carnal things which are before death are lighter than death. He, therefore, who does not fear what is heavier, much more despises what is lighter. But he who is not content to suffer other vexations which are before death for the sake of God, how will he endure death? Consider, moveover, why He created in our nature [the capacity] to fear carnal evils, or to love goods: not so that we might fear carnal evils, which we do fear, but so that through the fear of carnal evils we might understand that spiritual evils are more to be feared. For instance, you know that it is evil to suffer the pain of the flesh: by this understand that it is worse to suffer the pain of the soul. You know that it is evil to be confounded before men: by this understand that it is worse to be confounded before the angels. For as much as the angels are better than men, by so much is that confusion worse than this. For corporal pain and shame ends or is dissolved with the body; the pain and shame of the soul strikes forever with the soul into punishment. Thus [He created them], not so that you might love carnal goods, which you do love, but so that through carnal goods you might understand that spiritual goods are more to be loved. For instance, you know that it is good to rejoice carnally: by this understand that the joy of the soul is better. For the joy of the flesh ends with the flesh, but the joy of the soul persists with the soul. You know that it is good to boast on earth: by this understand that it is better to boast in heaven. For by as much as heaven is brighter than the earth, by so much is that glory more glorious than this. But concerning the great treasures of goods or evils, He has given as it were a little taste in the world, so that from this little taste of evils, or of goods, we might know the fullness. *Fear not them that kill the body, but fear him that can destroy both body and soul in hell.* What do you say, does the soul perish? Was it not created immortal? For by death not only is corporal extinction signified, but also punishment is called death. Whence also Paul says: *I die daily for your glory, which I have in Christ Jesus* (1 Cor. 15.31). And John in his Apocalypse says thus: *Blessed is he who has part in the first resurrection; on him the second death shall have no power* (Apoc. 20.6). For the second death is fire and brimstone. You see, therefore, that by the condemnation of the soul He does not mean the dissolution of the soul itself, but the torture of hell, which is the second death. And as if someone might say: Why has such great license been given to the wicked, that they have the power of harming the saints even against the will of God? Far be it, they can do nothing if God does not will it. B Will [a sparrow] fall without the will of your Father? If, therefore, sparrows are placed in the will of God, not in the power of men, whom God made for the use of men, how much more you: are you not in the power of men, but in the will of God, whom God made for His own glory? If a sparrow does not die by accident, nor fall, for this very reason, because it is the work of God: how much more is a just man not placed in accident, because he is the image of God? But he either dies surrendered by God, or escapes delivered by God. If in sparrows nothing happens without a reason, the price of two of which is one assarion: how much more without Me is nothing done in you, whose price is My blood? If sparrows are so held, how are the faithful to be held? For this reason, therefore, you ought not to fear men, because their power is not in you, but God's. For it is not when the impious will that they are able to harm the saints, but when God has granted them the time for harming, so that He may provide for His saints a crown. Pilate says to Jesus: *Do you not know that I have power to release you, and to crucify you?* He answered him: *You would have no power against me, unless it had been given to you from above* (John 19.10, 11). Therefore, is it wisdom to fear him who gives the power, but not to fear Him who receives it? For He who gives the power gives it when He wills: but he who receives it, does not receive it when he wills. Therefore if you are not delivered, you fear without cause, and if you are delivered, you fear without cause. For if God frees, man cannot harm you. C
A 30. *And the very hairs of your head are all numbered.* What profit is it to us to have our hairs numbered, if we die? They are numbered in order that we may live forever. Does God, then, number anything so that He may know its number—He who, as Wisdom said, created all things by number, weight, and measure (Wisd. 11:21)? No, He numbered them that He might not lose any of them; just as the prophet says: *But to me thy friends, O God, are made exceedingly honorable: I will number them, and they shall be multiplied above the sand* (Ps. 138:17-18). They who are numbered are not diminished, but rather they shall be multiplied. Do you want to know the dignity of those who are numbered? Consider that sheep, how the shepherd did not rest from running through the desert until he found it, and restored it to its former number (Matt. 18:12-13). He thought he had nothing from all of them if one were to perish from their number. But those who are to perish are not numbered. Therefore the Lord says: *The very hairs of your head are numbered.* But why are sinners not numbered, whom He does not deem worthy to be? For God numbers that which He wills to possess: why would He number that which He does not will to have? Therefore sinners are not numbered, so that if any of them should perish, God does not perceive it nor care, as if they were not numbered; as it is written: *All nations are before him as if they had no being* (Isa. 40:17). Are sparrows, then, better than sinners? No, but they are similar. For just as God did not say that they do not fall; but, *without the will of God they do not fall*, for it is the will of God that they be caught, and proceed to the use of men, because for this they were created: so it is the will of God that the man who has lived without the law of God should perish without the law; and that as he did not look to God, God should not look upon him. Truly, in this the sinful man is worse than an animal, because an animal, even if it does not glorify, does not provoke; but a wicked man not only does not glorify, but even provokes. B How great, however, is the dignity of the numbered is also shown in the book of Numbers (Ch. 3 and 26), because the chosen and the refined are numbered by Moses, through the command of God. A woman is not numbered among them. But by woman is understood softness, which is carnal corruption. Every man who is soft in mind, remiss in faith, and corrupt in deeds, is a man in body, but is understood as a woman: therefore he is not numbered with the saints. But if a woman has had holy manliness, even if she is a woman in body, she is a man in mind, and is numbered with the saints. There, because the figure was the flesh, a woman was repelled: here, however, because it is the truth, a feminine mind is not numbered. There, the servile condition was excluded; here, however, servile conversation is expelled before God. He is not a slave who is a slave to men, but he who is a slave to his own sin. Therefore, a free man, if he has done evil works, is a slave of the devil: a slave, if he has done good works, is a son of God; therefore a servile soul is not numbered. Likewise, neither is the worldly Egyptian. Therefore, he who loves the world takes pleasure in secular business. He is saddened by the transitory business of the world, but he does not rejoice for God. He is not numbered who is an Egyptian in soul. But if an Egyptian has loved celestial things, he is a Hebrew. Likewise, neither is a child numbered. He who is a child in his senses, but is perfect in malice; but he who is a child in malice, is perfect in his senses. But he who measures the fullness of the age of Christ, he, even if he were a child, is numbered like Daniel. And he who proceeds to battle against the aliens: that is, he who can fight against unclean spirits, and destroy the camps of carnal desires, he alone is numbered. But not all who have spiritual virtue have Israelitic virtue. For even Gentiles have virtue of soul—grammatical, rhetorical, and philosophical—but it is not Israelitic virtue, which is not for the sake of God, but for the sake of vainglory; but the Israelitic good is that whose mind sees God, as the apostles, to whom He said: *But the very hairs of your head are all numbered.* Spiritually, the hairs are the subtle C thoughts of the saints, which proceed from the Spirit of Christ as if from their head. But if a just man has surrendered himself into the power of desire, that desire cuts off his hairs, and takes away the virtue which he has in his head, just as Delilah did to Samson (Judg. 16). For all their virtue is not placed in the body, nor in riches, but in spiritual virtues. And nothing so cuts off the virtue of his hairs as carnal pleasure. If therefore he has lost the virtue of his hairs, the aliens, that is, the unclean spirits, seize him, and bind him with the chains of various desires, and put out the eyes of his heart, that he may not see the light, that is, the way of truth, that he may extend his outgoings, that that which is written in him may be fulfilled: *Let them be blotted out of the book of the living, and with the just let them not be written* (Ps. 68:29, 32). 32. *Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven. 33. But he that shall deny me before men, I will also deny him before my Father who is in heaven.* And because He had commanded an impossible thing, as far as the carnal nature is concerned: now He proposes both a punishment and a reward, so that the virtue of the soul may be helped, now by the fear of punishment, now by the desire of the reward. Behold the reward: *Everyone that shall confess me before men, I will also confess him before my Father.* But He states the reward first, then the punishment, because the merciful God is more ready to reward the good than to punish the unworthy. See, therefore, how much greater is the reward of God than our justice: and how much graver is the vengeance than our sin. If you have confessed Christ before men, you confess that you can provide nothing to God: but if He has confessed you before God, He confesses that He can make you immortal. If you have denied Christ before men, by denying Christ you cannot harm Him: but if Christ has denied you before God, He denies the one who can destroy in eternal fire. Who is so stony-hearted, who does not desire to have Christ as a witness of his own justice? If, therefore, it is a great thing for Christ to be a witness, how much greater is it to have Christ as a witness? D Nothing is gained by believing with the heart, unless confession of the mouth follows. Finally, consider also, lest perhaps even sincere Christians say: If the necessity of persecution arrives, I will suffer the punishments for denial before men in the meantime, but in my heart I hold the truth of Christ; therefore He does not say, "Whoever shall have confessed me in his heart," but, "Before men": because to him who does not confess before men, it is of no avail that he believes in Christ in his heart: because he who denies with the mouth cannot be such that he believes in the heart. For the root of confession is the faith of the heart: the confession, however, is the fruit of faith. As, therefore, as long as the root is alive, it is necessary that it either produce branches or leaves; but if it has not produced them, without doubt you understand that its root is in parched earth: so as long as the faith of the heart is intact, it always germinates confession in the mouth; but if there has been no confession of the mouth, understand without doubt that the faith of his heart has already dried up beforehand. For thus the Apostle says: *For with the heart we believe unto justice; but with the mouth confession is made unto salvation* (Rom. 10:10). Therefore neither is the confession of the mouth valid without the faith of the heart, nor is the faith of the heart without the confession of the mouth. But if it profits you to believe with the heart, and not to confess before men: then it also profits the infidel to confess Christ in hypocrisy, even if he does not believe with the heart? But if he gains nothing by confessing without faith, neither do you gain by believing without confession. If it is sufficient for Christ, who knows, even if you have not confessed Him before men: then let it be sufficient for you that Christ knows you, even if He has not confessed you before men. But if His knowledge is not sufficient for you, neither is your faith sufficient for Him. For if the faith of the heart were sufficient for you, God would have created only a heart for you; but now God has created also a mouth for you, so that you may believe with the heart and confess with the mouth. And not only with the mouth, but with the five carnal senses. For if the heart or the mouth were sufficient, the prophet would say thus too: *Confess to the Lord on the harp* (Ps. 52:2), of one or two chor-
117. 20), of ten strings: because a man, who is a harp, has ten sounds, five carnal and five spiritual. With all of these, one must confess Christ. But if even one sense is lacking, the confession is not perfect. Therefore, if anyone says to you, "Do not eat of that which is offered to idols, but just look at the idols, to see how beautiful they are": if you look and are enticed, you have denied Christ with your eyes; not because looking at idols is anything, but because, invited, you look, and you sin. But if you do not look with your eyes, you have confessed Christ. Therefore it is written, *Turn away my eyes lest they see vanity* (Ps. 118. 37). But if he says to you, "I do not want you to look at the idols, but just listen to how that Gentile blasphemes Christ so that he may glorify the gods": if you listen, you have denied Christ with your ears. If he says to you, "I do not want you to hear the blasphemy of Christ, but look at how incense is offered to the gods, just stand there and take in the scent of that incense": if you have smelled it, by your smelling you have offended Christ. Again, if he says to you, "Do not eat meat with your teeth, just pretend to eat of the offered sacrifice": if you pretend, you have thus denied Christ by your taste. But if you refuse to pretend, you have confessed Christ, just as Eleazar did in the book of Maccabees (2 Mach. 6), who refused to eat pork under the pretext of its being something else. If he says, "I do not want you to pretend to eat of the sacrifice, but just touch the idol with your hand, or hold the censer": if you have touched it, or held it, by your touch you have denied Christ. But if you have refused, by your touch you have confessed Christ, as it is written: *If there is iniquity in my hands* (Ps. 7. 4). For God created all the members of your soul and body not only for your use, but for His glory.
Homily XXVI. On Chapter X
A *Do not think that I have come to send peace upon the earth. I have not come to send peace, but a sword,* and the rest. When the Lord had said, *Whoever shall have confessed me before men*, etc., the apostles, as if reflecting and saying to themselves, "Until now we lived under the tyrants and the domination of the Gentiles, and now we had hoped that peace would come to us, and how is it that he promises us persecutions and future judgments?" He replied thus: *Do not think that I have come to send peace upon the earth.* And there is a good peace, and there is a bad peace. A good peace is between good, faithful men and just men, as those in whom the gift of one faith exists, let there be harmony of life. For faith is born indeed through the word of God, but preserved by peace, and nourished by charity, as the Apostle says: *Faith, which worketh through charity* (Gal. 5. 6). But faith that does not have charity can perform no fruit of good work. If therefore the faithful are separated by any dissension, this is a bad discord, as the Lord says: *Every house divided against itself shall not stand* (Matt. 12. 25). And if the brotherhood is separated, it is consumed by itself, as the Apostle B says: *If, however, you bite and devour one another, take heed that you be not consumed one by another* (Gal. 5. 15). But a bad peace is that which is between the unfaithful and the wicked, as those in whom there is one malice may have one consensus for doing evil. For infidelity and iniquity are born from the suggestion of the devil, but are preserved by peace. If therefore, by some occasion, the unfaithful and the wicked are separated from one another, this is a good discord: because just as in the peace of the good, faith and justice stand, but infidelity and injustice lie fallen; when indeed discord arrives, faith and justice fall, but infidelity and injustice rise up: so in the peace of the wicked, both injustice and infidelity stand, but faith and justice lie fallen. When, however, concord arrives, infidelity and injustice fall, but faith and justice rise up. For that reason, therefore, the Lord sent a good separation upon the earth, so that He might break a bad conjunction. For all, both good and bad—that is, those who were in evil by loving evil, and those who were standing in evil through ignorance of the good—were all held together, as if enclosed under the house of infidelity; C therefore the Lord sent the sword of separation between them, that is, the word of truth, of which the Apostle says: *The word of God is living and effectual, and more piercing than any two-edged sword; reaching unto the division of the soul and the spirit, and of the joints and marrow, and is a discerner of the thoughts and intentions of the heart* (Hebr. 4. 12). This, therefore, is the two-edged sword, on one side cutting the good off from error, but on the other side cutting the bad off from excuse, so that it may neither destroy the good by ignorance nor excuse the bad: so that both the good, having known the truth, when they have followed the truth, may be saved with judgment and justice, and the bad, when the truth has been known, having withdrawn from the truth, may be punished with judgment and justice. With this sword, therefore, the Lord separated the good from the bad, so that both the good, once separated from the bad, might rise, D and the bad, once separated from the good, might fall. For as long as the good was mixed with the bad, it lies fallen and is dead, because the good cannot be joined with the bad: but when it has been separated from the bad, then it rises and lives, because it begins to be the good separated from the bad. Likewise, the bad, as long as it is mixed with the good, stands and lives, because it suppresses the good under itself: but when it has been separated from the good, then it falls and dies, because, having been manifested, it can no longer suppress the good. Thus also the faithful, as long as they are joined with the unfaithful, lie fallen and are dead, because the faithful cannot be mixed with the unfaithful. But when they have been separated from the unfaithful, then they rise and live, because then they begin to be the faithful mixed with the faithful. In the same way, the unfaithful, as long as they are mixed with the faithful, stand and live, because they hold the faithful under their infidelity. If, however, they are separated from the faithful, they fall and are dead, because the manifested unfaithful can no longer destroy the faithful. For every bad thing seems to stand and live as long as it can harm a good thing: but when it has been manifested, it can no longer harm [it], it lies fallen, and is dead. Every dead thing, even if it is bad, yet is similar to a thing that is not. Why, therefore, do the unfaithful, separated from the faithful, still break some by fear, and others they corrupt by promise? This thing does not mean that it destroys the good, but rather that it glorifies those who remain in the good, since he who is either broken by fear or corrupted by promise was never truly good. For then are the unfaithful truly said to destroy the faithful, when the faithful are with the unfaithful through ignorance of the truth. Faith is not corrupted by seductions or persecutions, but is purified. O wonderful virtue of the separating sword, to which not only the conjunction of strangers, whom voluntary friendship joins, cannot resist, but neither can the very violent love of carnal nature! And therefore it separates not only those whom love joins and nature divides, but even those whom carnal necessity has bound with sweet bonds. Therefore He does not say, 35. *For I have come to separate a son against his father*, etc. A thing to be noted is that those whom Christ separates are the faithful: from whom He separates them are the unfaithful. Whence does He show this? From the fact that He says: 37. *He who loves father more than me is not worthy of me.* For he who loves his father more than God remains with his father. But he who loves God more than his father departs from his father in faith, not in body. And therefore we have said that those whom Christ separates are the faithful, so that we may know that the faithful always depart from the unfaithful, not the unfaithful from the faithful: because the devil always desires his unfaithful ones to be with the faithful, so that the unfaithful, mixed with the faithful, may corrupt the faithful, and Christ always hastens to separate the faithful from the unfaithful, so that the faithful, by meeting with the unfaithful, may not be corrupted by them. And wherever separation between the good and the bad is read in the Scriptures, the good have always withdrawn from the bad, and not the bad from the good. When the Jews were in captivity, God says through the prophet, not to the Assyrians: *Go out, go out from the midst of my people*, but to His own people: *Go out, go out from the midst of them, and touch not the unclean thing* (Isai. 52. 11).
A For example, join mud to flour: the flour does not soil the mud, but the mud soils the flour. Likewise join vinegar to wine: the wine does not spoil the vinegar, but the vinegar spoils the wine. For that which is naturally corrupted from itself cannot be corrupted by another. Therefore, when infidels say, "You have departed from us, we have not from you," believe them; for it is true. Good always flees before evil, but evil does not flee before good. Also when He says, "Behold, that heretical priest wishes to pray with the faithful, and to give a blessing to the faithful": believe it; for it is true. For he knows that by his own gift he defiles, not sanctifies, the one who receives it. If the one who gives knew how to sanctify, he would surely have been asked, but he does not ask. Now, however, because his gift defiles, he does not wait to be asked, but himself seeks to destroy. Behold, that infidel layman desires to receive a blessing from the faithful, not that he himself should be sanctified by receiving, but that you, too, might lose what you have given, and because you have given what is holy to dogs, you might perish. He did not say, "to separate the son from the father," but "against the father": because He does not command a bodily separation, but a spiritual one. For he who is separated bodily is separated from the father, not against the father; but he who is separated spiritually is in body indeed with the father, but in faith against the father. For he who is far from the father cannot stand against the father; but he who is before the father, he can be against the father, by answering, by flattering, by disputing. B For it is not credible that He, who said, *Honor your father and your mother* (Exod. 20. 12), would command one to leave a father bodily. If, therefore, you have an infidel father, obey him, and you shall find the reward of piety, and he himself shall have the damnation of his infidelity. And therefore He did not say, "He who loves his father is not worthy of me," but He said: *He who loves father or mother more than me, is not worthy of me*. For just as it is piety to love one's parents after God, so it is impiety to love them more than God. Therefore, if you have an infidel father, obey him. But if he wishes to immerse you in the same pit of infidelity in which he himself is, then love God more than your father: because the father is not of the soul, but of the flesh. But God alone is the Father of all holy souls. Render therefore to each one what is his own. To carnal fathers offer the service of the flesh, but to spiritual fathers the holiness of the soul. And truly there is nothing that we ought to love more than God. For friends depart, parents fail, but Christ alone neither departs nor fails, until we wish to be with Him. When we have departed from this world, each soul returns to its own place: and no one remembers carnal affection any longer, when he has departed from the flesh, not the father the son, nor the son the father. For all that we have received from the earth will be left on the earth, and we shall have no one with us, except our works, if they are good, for glory: if they are bad, for punishment. 38. *He who does not take up his cross, and follow me, is not worthy of me*. He takes up his cross who is prepared for every danger for God's sake, if it should be necessary, even unto death, rather than leave Christ. Such a man, even if he escapes the mercy of God, is yet, as regards his purpose, crucified daily. Therefore, even if he has suffered nothing of the kind, he shall nevertheless receive a reward. For the will is rewarded, not the work: because the will proceeds from our own free choice, but the work is perfected by the grace of God. 39. *He who finds his soul, shall lose it*. It is better to die for God, and to live forever, than to live for you, and to die forever. If He died for us—He who could not die, unless He had willed it—how much more ought we to die for Him, who, even if we do not wish it, are mortal? If the Lord died for His servants, and this without any reward, it is more just that the servant should die for the Lord, and this with a reward. 40. *He who receives you, receives me*. Because the apostles and the rest of the Christians, placed in the persecutions of the Jews and the Gentiles, sometimes had C to avoid and flee from dangers from city to city, according to Christ’s command: therefore He gave them His honor, or rather He placed Himself in them, that He might provoke all the Christian people to receive them, imputing to Himself what was given to them, so that to those who receive them He may say on the day of judgment: *Come, blessed of my Father, receive the kingdom that has been prepared for you from the foundation of the world. For I was hungry, and you gave me to eat* (Matth. 25. 34-35), etc. *For what you did to one of these my least ones, you did to me* (Ibid. v. 40). For if he who does [something] to the least of the Church, does it to Christ: how much more does he, who receives the apostles, and bears the rest of the sufferings of Christ in his own body, receive Christ Himself? 41. *He who receives a prophet in the name of a prophet, shall receive the reward of a prophet*. And *he who receives a just man in the name of a just man, shall receive the reward of a just man*. By prophets are understood the teachers, as we have taught above; but by just men, all Christians. For by the name of prophet He wished to indicate all the preachers of Christ; but by the name of just man, every Christian person: because it belongs not only to teachers to wander from city to city on account of persecutions, but to all perfect Christians believing in Christ. *In the name of a prophet*, that is, as a prophet of Christ. *In the name of a just man*, that is, as a just servant of Christ. Therefore, in order for a good work to have a reward, these two things must concur, that they both receive a Christian, and receive him as a Christian, whether he be a priest or a layman. But if anyone either receives a non-Christian, or receives one who is indeed a Christian, but not as a Christian: he does not receive the reward of a Christian. What then is, *He who receives a prophet in the name of a prophet, shall receive the reward of a prophet? And he who receives a just man in the name of a just man, shall receive the reward of a just man?* This is: such a reward as he has who is a pilgrim, such a reward does he also have, who receives the one who is a pilgrim for God's sake. And both become equal, both he who labors for God, and he who refreshes the one laboring for God. For example, you have received a priest, you have the reward of a priest: you have received a just layman, you have the reward of a just layman. He who receives a Christian, he who is not a Christian, does not have the reward of that Christian: because even if he receives a Christian, yet it is not with the name of a Christian, or for the honor of Christ, but as any man whatsoever. For he who does not know Christ, D how could he be understood to have received a Christian for Christ’s sake? And he who does not believe in the truth, how could he be understood to have received a confessor of the truth for the sake of the truth? He does not therefore receive him in the name of Christ, as a Christian, but just as other Gentiles receive pilgrims for the sake of humanity, not for Christ’s sake. But what we have said, that whether he has received a Christian, or a priest, or a layman, he does not have the reward, because he did not receive him as a priest, nor as a Christian: it is to be understood in this way, that the one receiving a priest does not have the reward of a priest: and the one receiving a Christian does not have the reward of a Christian. Otherwise he has a reward for this alone, because he did a good work, although he did not do it for Christ's sake. For he who receives a prophet not as a prophet, does not have the reward of a prophet, but he does have some reward. A witness to this matter is Daniel, saying: *And now, King, listen to my counsel, and redeem your sins with alms* (Dan. 4. 24). If, therefore, that king, a worshiper of idols, could redeem his sins with alms, to whom do alms not profit? But listen to the mystery, which Peter explained before Clement. If a faithful man does a good work, it profits him here, freeing him from evils, and in that world for receiving the celestial kingdom; and more there than here. But if an infidel does a good work, his work profits him here, and here God renders him good things for his work. But in that world his work profits him nothing. For he is not placed among the rest of the faithful on account of his work; and justly, because he did the good moved by a natural good, not for God's sake. Therefore he receives into his body
the reward of his work, not in his own soul. Likewise, if a Christian gives to one who is not of Christ, he does not have a great reward, because he gave neither to a Christian nor as to a Christian, as Tobias says: *Pour out thy wine upon the graves of the just, and do not give to the wicked* (Tob. 4. 18). Likewise Wisdom says: *Do good to the just, and do not give to the sinner* (Eccli. 12. 6). Yet, because it is written, *Work good to all, but especially to those who are of the household of faith* (Gal. 6. 10), he who gives to an unbeliever has a reward, though a small one; but he who gives to a believer has a double reward: first, because he is a creature of God; second, because he is a servant of God. But he who gives to an unbeliever has one reward, because he is indeed a creature of God, but in his will is against God. But if a Christian receives one who is not a Christian, but an unbeliever, in the name of Christ, he nonetheless has the ordained reward: because, as far as concerns him, he does not receive him as a non-Christian, but as a Christian. 42. *And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he shall not lose his reward.* His reward shall not perish. Because he had said above, *He that receiveth a prophet in the name of a prophet shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man shall receive the reward of a just man;* by this he exaggerates the reward of the receivers, and speaks much more broadly. This is what I say: that he who has offered cold water even to one of these little ones—who are neither prophets nor just men, but only believers in me—that is to say, I do not say he who has received them magnificently, but he who has offered them even a cup of cold water, his reward shall not perish. Now the little ones in the Church are those who are of little justice or of little faith. And see how appropriately he speaks of the "little ones." He does not say, "He who receives one of these little ones," as when he was speaking of the prophets and the just; because the little ones in the Christian people do not have need of being received. For they do not travel on account of persecution, nor are they content to endure any hardship of persecution, but are immediately scandalized. Whence also elsewhere he says concerning them: *Woe to them that are with child, and that give suck in those days* (Matth. 24. 19). For it is the lot of prophets and just men to travel from city to city because of persecution. He commands the former to be received, but to the latter, something must be given, lest perhaps they should be scandalized on account of that very slight need. Whence he did not say, "He who shall have scandalized one of these great ones," but, *One of these little ones:* because a great man is not scandalized, but a little one is. A truly just Judge. For since he even instituted a penalty for an idle word, it was just that he should give a reward for cold water (Matth. 12. 36). *Only in the name of a disciple,* he added above, saying: knowing that if anyone gave it not for the name of Christ, he has no reward. He says "cold water," so that he might not expend the labor of heating it. It is not because what he gives is anything that he has a reward, but for this reason: because he is great for whose sake he gives it. What then if someone wished to give, and could not? Is it just that a broad will should be constrained according to the smallness of the means? It is better, therefore, that the work should be manifested according to the will, than that a broad will should be constrained according to the work. How then does he comfort all the poor who wish to do good, while he renders those who do not wish to do good inexcusable? For he who instituted a reward for cold water, I believe that he will render a reward even for the naked will without the work.
Homily XXVII. On Chapter XI.
2. *At that time, when John had heard in prison of the works of Christ, sending two of his disciples, he said to him: Art thou he that art to come, or look we for another?* and the rest. John, in appearance a man, in grace an angel: because there was nothing of the flesh in him but only the vision; he was held in prison in body, but his soul was in heaven. And what Herod did to him for a punishment, he received as a benefit. And thus he enjoyed, as it were, the mercy of God, because the true joy of the saints is to depart from the world. Just as if someone, not knowing the purpose of a man who is hurrying to something he longs for, should compel him for evil to go while the man wishes to do so: so do I think it is, when the impious man desires to kill the just man, who is longing to die. As a servant, after he has fulfilled the task of the work committed to him, rejoices to appear before the face of his master; so also John, the mystery of the preaching committed to him being accomplished, rejoiced to pass over to him. And not only was he not saddened by his death, but he considered even the delay of his life a punishment. Do you wish to know that it is above human nature? Sent into prison, he was not anxious about his own peril, but was thinking of the salvation of others, that is, of his disciples. Therefore, sending to Christ, he asked: *Art thou he that art to come, or look we for another?* At first sight, John seems to do something strange. For to whom, when he was coming to his baptism, he had said: *I ought to be baptized by thee, and comest thou to me?* (Matth. 3. 14)? whom, coming among innumerable peoples, he had pointed out with his finger, saying: *Behold the Lamb of God, behold him who taketh away the sin of the world* (John 1. 29)—and what is more, whom, established in the womb, before he was born, he not only recognized, but even by spiritual exultation made his mother a prophetess—does he now, as if not knowing, ask: *Art thou he that art to come, or look we for another?* But John in prison, knowing that he was already established at his exit, wished to join his disciples to Christ, just as if a provident father, dying, might consign his sons to a faithful guardian. For he desired, while living, to see the full faith of his disciples, and that they should believe in Christ without any doubt. Just as a dying father, if he sees his sons adorned with good morals and perfect in all wisdom, dies as if secure, fearing nothing henceforth concerning them: so also John wished to see his disciples perfect in Christ, so that he might die more pleasantly. But rather he did not commend them to Christ as a father his own sons to a guardian, but as a teacher alien sons, whom he had received for a time to educate, and being educated, he wished to return them to Christ, as to their own father. Therefore he asked through his disciples, not that he himself, receiving an answer, might hear from Christ and learn, but that his sent disciples might see with their own eyes his works, and believe: *Art thou he that art to come, or look we for another?* While he says, *Art thou he that art to come, or look we for another?* he shows that there were two who were to come, Christ and Antichrist, concerning whom the Lord also signifies elsewhere, saying: *I am come in the name of my Father, and you receive me not: another shall come in his own name, him you will receive* (John 5. 43): signifying that whoever has not received Christ is looking for Antichrist to come. Christ understood the thought of John, the King noticed the counsel of his prince, the Lord feels the speech of his servant. For what the Spirit had dictated in John, God understood, the Apostle saying: *He that searcheth the hearts knoweth what the Spirit desireth* (Rom. 8. 27). Therefore the spiritual man is easily understood by the spiritual. But the carnal man does not understand the spiritual, yet he himself is understood by him: because *the spiritual man judgeth all things; and he himself is judged of no man* (1 Cor. 2. 15): because the carnal man speaks according to the flesh, and always understands according to the flesh; but the spiritual man speaks according to the heart, and understands thoughts. Consider, finally, how their senses and words resemble one another. For just as John, on the one hand, at first sight asked Christ through his disciples, *Art thou he that art to come, or look we for another?* but in reality said to his disciples: "Go, see, and believe: because there is no other who was to come but he himself," so also Christ, on the one hand, at first sight signaled back to John, saying: *4. Go, tell John: 5. The blind see, the dead rise again, 6. and blessed is he that shall not be scandalized in me,* but in reality he was saying to his disciples: "Behold, see, and know, because the blind see, the deaf hear, and you shall be blessed if you have not been scandalized in me." What is, *What you see and hear?* The Lord, knowing that the disciples were about to be sent by John, as Luke says, was in that hour preparing banquets worthy of many and good guests, so that even while Christ was silent, his own works might speak for him.
A (Luke 7:20, 21). For those who had been healed were giving thanks, and some were even saying: "We have never seen it so in Israel" (Mark 2:12). Others were saying: "God has visited his people for good" (Luke 7:16). Others were saying: "Glory to God, who has given such power to men" (Matt. 9:8). Thus, therefore, the disciples were nourished by both eyes and ears, seeing the miracles of the healings, hearing the voices of those giving thanks, or certainly seeing his miracles and hearing his doctrine, or certainly seeing the healings of the infirm and hearing the confessions of the demons being cast out. O the mercy of Christ! He did everything so that he might gain the souls of a few: for one just man is better before God than the whole world full of sinners.
7. But as they were departing, he began to speak to the crowds concerning John. How well, when the disciples were departing, did he begin to praise John! Not like some flattering men who willingly praise a person to his face, or when they see his faithful friends or his domestics, whom they believe will report back to him whatever they hear. For he is a fool who delights in being praised to his face. But a wise man, when he is praised to his face, is scourged in his heart. Therefore, for two reasons you ought not to praise a man to his face. First, if you think that he is a wise man, he will be grievously offended. And why do you cause him distress with your praises? If you think he is a fool, he is not to be puffed up. Why do you nourish his foolishness with your praises? Do we say, "He is a fool who wishes to be praised to his face"? For we all wish to be praised. And therefore we do what is good, that we may obtain praise from it, as the Apostle says: "Whatever things are worthy of praise, whatever things are of good report, follow these, and the God of peace will be with you" (Phil. 4:8, 9). For he who wishes to be praised on account of evil men is empty; but he who praises a man before his domestics is not guilty of the praise, but of the praiser. For he praises him before them not that he might commend his good opinion to men, but that he might hear that he praised him. "What did you go out into the desert to see?" For they had not gone out into the desert for this, that they might see John; for he was not in the desert then, but in prison. But it refers to the past, because the people frequently went out into the desert to see John while he was still in the desert.
A carnal man, like a reed, is bent by every wind of temptation. "To be shaken by the wind?" A reed is hollow and has no strength; and therefore whatever wind blows upon it, it bends it here and there. So also a carnal and worldly man, in whom there is no marrow of faith and the virtue of truth is not found, whatever temptation comes upon him, it bends him. For God, wishing to show Job in what kind of men the devil rests, brings in the dragon in the figure of the devil, and when he had said much about him, among other things he says: "He rests beside the reed and the papyrus" (Job 40:11). The reed is too light and soft. So every carnal man, empty in faith and light in sense and soft in passions, is a reed and papyrus. Since until then John had given many kinds of fuller testimonies among the people concerning Christ, as we read in the beginning of the Gospel of John; afterwards, however, with the disciples sent to him, he asked him, saying, "Are you he who is to come, or are we to expect another?" perhaps it seemed a miracle to the men then stationed there, and a sign of a very light man, that formerly as if knowing he preached to all, now as if B unknowing he asked if he were he, or another. Therefore the Lord introduces this and says it, so that they might not think that this itself was of his lightness, and not of some more occult reason. Therefore he does not set forth his reason, but announces his dignity and his grace, because John is such and such a person, so that the preaching might indeed take away the suspicion of lightness from his dignity, but that the reason for the sent disciples might later be understood by the worthy and the faithful, who have deserved to have the Spirit of God, scrutinizing even the depth of God.
8. "What did you go out into the desert to see? A man clothed in soft garments?" That is, a friend of the world, who enjoys its goods. Do you not see that his garment was of camel's hair, and a leathern girdle around his loins? But his food was locusts and wild honey, that by the very testimony of his conversation he might despise the world with its goods. For he stood in the world. But that he entered into the world, he entered not that he might himself remain in the world, but that he might despoil the world: that is, he was indeed born into the world, but he did not enter into any of the goods of this world. But that he was born into the world, he himself did not remain in the world sinning, but by turning sinners to justice, he delivered them from the world. For this world shows many delights to men for seduction. Just as a malicious man, if he sees some orphan having a paternal inheritance, leads him frequently to a banquet, gives him sometimes some beautiful garment, speaks sweet words to him, until he takes his wealth: so also the devil, seeing a man having in himself a heavenly treasure, that is, an immortal soul created by God, wisdom C heavenly placed in an earthen vessel, therefore shows him gold and silver, and desirable ornaments, shows him precious garments and delicious foods, and glorious honors; so that by this, subjugating him to his own pleasures, he may take away the salvation of his soul, and corrupt the grace of his heart.
9. "What did you go out into the desert to see? A prophet? Yes, I tell you, and more than a prophet." For it is a prophet's role to preach concerning Christ. Was he a prophet, so that at his inception in the womb, he might know God in the womb? It is a prophet's role, by the merit of conversation and faith, to receive prophecy. Was it a prophet's role, to be made a prophet before being a man, and before grace to receive it? It is a prophet's role to receive a benefit from God. Was it a prophet's role to present to God the benefit of baptism? It is a prophet's role to signify the word before time concerning Christ. Was it a prophet's role, face to face to point out Christ with the finger? It is a prophet's role that he himself should prophesy concerning God. Was it a prophet's role, that God should prophesy concerning him, saying: "Behold I send my angel before thy face" (Luke 7:27)? 10. This is he, of whom it was said through the prophet: "Behold I send my angel before thy face" (Mal. 3:1). Now already he begins to tell the reasons for which the blessed John was more than a prophet, who merited to have such a praiser. And John indeed had testified concerning Christ, "Behold the Lamb of God" (John 1:29): but he received more from Christ than he offered. For John, glorifying Christ, conferred human praise upon him: Christ, however, conferred divine glory upon John. For this one pointed out that Lamb, but that one preached this angel. This one praised Christ as less than he was. For he not only took away the sin of the world, but also granted eternal life to the world. But that one raised this one above what he seemed, so that he who was a man, might be called an angel. "Behold I send my angel before thy face." Hear now, and understand the dignity. I think, if it is not a matter of audacity to say, that John is more glorious because he was a man, and on account of the merit of his virtue was called an angel, than if he had been an angel by name and by nature. For an angel, this very thing that he is an angel, is not so much a reward of virtue as a property of nature. But this one is D marvelous, who by human nature has transgressed angelic sanctity, and obtained what nature did not have through the grace of God. Behold, all the prophets were sent before the face of Christ, and were called angels: as it is written, "You who received the law in the precepts of angels, and have not kept it" (Acts 7:53). And how is it an indication of singular grace concerning John alone, "Behold I send my angel before thy face"? All the prophets were indeed sent before the face of Christ: but John alone was so sent before the face of Christ, that he came almost with Christ himself. As much as John in time was nearer to Christ than the other prophets, so much was his justice closer to Christ than theirs. Indeed, many stars precede before the light, announcing the advent of the light, but none however...
has merited the name of Lucifer, except the one which proceeds with the light itself: thus all the prophets precede the face of Christ, announcing his advent, but John alone is called the Precursor, because he not only announces his advent, but points him out A with his own finger, *Behold the Lamb of God*. All the prophets testified that he was to come, he alone has shown that he has already come. Then other prophets were sent to announce his advent: this one, however, to prepare his way. But it is one thing to announce his advent, another to prepare the way. For those announcing his advent, the discourse of preaching was entrusted; but for the one preparing the ways, the work of human correction was enjoined: as the angel says of him: *And he shall convert many of the children of Israel to their Lord* (Malach. 4. 6 and Luke 1. 17). He, therefore, corrected so that he might receive: he cleansed, so that he might sanctify: he prepared, so that he might inhabit. Another reason why he is better than the prophets: *Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist*. Concerning which prophet has it ever been prophesied? All the prophets prophesied concerning Christ, but concerning them it has not been prophesied. He, however, not only prophesied concerning Christ, but other prophets also prophesied concerning him. Who has ever been called *The voice of one crying in the desert* (Luke 3. 4)? For all were bearers of the word: this one, however, was the voice itself, which was able to make the desert like a cultivated field. The closer the voice is to the word, though it is not the word, the closer John is to Christ, though he is not Christ. Who of the prophets, while he was a prophet, could make a prophet? Elias indeed anointed Eliseus to be a prophet, but he did not give him the grace of prophesying (3 Kings 19). This one, however, while existing in his mother's womb, gave the knowledge of the divine entry to his mother, and opened her mouth in the word of confession, so that whose person he did not see, he should recognize his dignity, saying: *Whence is this to me, that the mother of my Lord should come to me?* (Luke 1. 43). For since Christ, established in the womb, could not ordain John, who was established in the womb, as his precursor—even if he could, yet he could not do so in such a way that all might hear—he caused Mary to greet Elizabeth, so that the speech proceeding from the mother's womb, where the Lord dwelt, and entering through the ears of Elizabeth, might descend to John, and there anoint him as a prophet. For as the mother herself testifies, as soon as the voice of the salutation came to the ears of Elizabeth, the infant immediately leaped and prophesied, not by voice, but by motion. Consider, it does not say, *Among those born of women*: but, *Among those born of women*. It is one thing to be born of a woman, and another to be born from a woman. He who is born of a woman is indeed born in a woman, and has his beginning from a woman, and before the woman he was not. But he who is born from a woman, is neither born in a woman. For behold, Christ was indeed born from a woman; but as for the discourse, this one is born of a woman and born in a woman, who was before the woman. Therefore he who is born of a woman is born from a woman: yet not everyone who is born from a woman is born of a woman. Therefore he did not say, *Among those born of women*, lest he should also mingle himself with them. Scripture indeed does not say that John is greater than the other saints, but that the other saints are not greater than John. He equaled him to the others, he did not prefer him. But since the height of justice is such that in it no one can be perfect, except God alone: I think that all the saints, regarding the subtlety of divine judgment, are either inferior or superior to one another. From which we understand that he who has no one greater than himself is greater than all. This, finally, the following discourse demonstrates, saying: *But he that is lesser in the kingdom of heaven, is greater than he*. But who is lesser and greater? Christ, evidently, lesser in body, greater in spirit. See therefore that he is greater than all the saints, to whom alone Christ is prior, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.
Homily XXVIII, from Chapter Eleven
B C...you, O Lord, Father of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones, and the rest. After he reproached the cities, but rather the citizens, because they were so often sown in doctrine, and never germinated in faith, who received the virtues and miracles of Christ not as spiritual buildings, but as carnal delights: answering, he says, as if expounding to the sense of the disciples according to Luke: *I confess to thee, O Lord, Father of heaven and earth*. It must be considered that Luke thus introduces this sense: *In that same hour, Jesus rejoiced in the Holy Ghost, and said: I confess to thee, O Father* (Luke 10. 21): but this one says thus: *Jesus answering said*. Just as those coming from different roads strive toward one inn: so also the evangelists, speaking from different occasions, enter into one sense. He therefore introduces it thus: *After the disciples returned, giving thanks, and saying: Lord, in thy name the devils also are subject to us* (Luke 10. 17). Seeing in the consummation of the committed mystery that they were faithful, how they were devout in thanksgiving, as if rejoicing with his disciples, *He rejoiced, and said: I confess to thee, Father*. But this one, after he showed the implacable spirits of the Jews and their hard minds, whom so many miracles could not turn to faith: he answered, excited by the persuasion of his disciples, receiving their good imprecations, to whose good news he answered. The other, compelled by the hardness of the Jews. Therefore he gives thanks, because rustic and simple men were illuminated, who attribute all the good that they do to the author. This one, however, gives thanks not only because the little ones were illuminated, but because the literate and wise of the Jews were blinded, and they who attribute all the grace of God to themselves. *I confess to thee, O Lord, Father of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones*. As far as the intent of Christ speaking in this place is concerned, such is the understanding of these words. After he reproached the unbelieving cities, taking the occasion from their unbelief, he introduces the just disposition of God into the midst, saying in giving thanks. Because it pleased God to reject the Jews indeed, who were previously granted the oracles of God, though they were unwise (for wisdom is not to know the oracles of God, but to live according to the oracles of God), and to receive the Gentiles, because they were little ones in the knowledge of God, and little ones through ignorance, not through stubbornness. You, however, can expand the treatise to whatever persons you wish, since God always hides the mystery of truth from all the wise, who are wise according to the sense of the flesh, and not according to the spirit of the heart, and reveals it to the little ones, who are little ones in malice. Who are the wise? The ancient philosophers and orators, who, sharpened by natural wisdom in the exercise of letters, contended to search into the nature of God, not desiring to find God, but desiring to discuss the highest things, were overcome by their own genius, failed in their discourse, and in the end confessed that they could find nothing more than that God is unknowable. And why therefore did you labor so much, if you are ignorant, after you sought, just as you were, before you sought? For just as he who usurps to navigate the impassable ocean, while he cannot cross it, it is necessary that he return by the same way from whence he entered: so also they began from ignorance, and ended in ignorance. O wise man, or rather unwise! God is invisible, and who can see him, unless he sees himself? Keep therefore the commandments of God, sanctify your heart, so that God may inhabit in you, and you may see God. But rather, not you see, but God, who is in you, he himself sees you. God is incomprehensible. For who can comprehend him, unless he comprehends himself? Keep therefore the commandments of God, sanctify your heart, so that God may inhabit in you, and daily more and more you will find God. Therefore not you find God, but God finds you. Who are the little ones? Christians, who have nothing... D
A more to value in Christ, except what they see in him, and they can believe nothing more than what they hear in the books about him. For such is the nature of infants: when they see some object, their simple mind can consider nothing more about it than what their eyes see; and what they have heard from someone, they understand nothing more in the words of the one explaining, nor can they discuss the thing heard, but whatever they hear, they believe. If it is good, they rejoice with their whole heart; if it is evil, they are saddened without consolation. [So too the infidels, if they hear Christ saying, "I am not alone, but the Father who sent me is with me," they cannot understand, thinking that the Father and the Son are not one God. For if he were one, he would never say, "I am not alone." For he who is one, is also alone; but he who is not alone, is not one.] If we see Christ hanging on the cross, we cannot understand of ourselves that it is a pure man who is hanging. For we have neither seen nor heard that the majesty of God had departed from the body. But perhaps you say, "How then did he cry out on the cross, 'My God, my God, why have you forsaken me?'" (Matt. 27. 46; Ps. 21. 2), if the body was not forsaken? And have you not heard how he said to the thief, "Amen I say to you, this day you shall be with me in paradise" (Luc. 23. 43)? If it were a pure man who lamented that he was forsaken, as you say, how was he providing that he be led to paradise? Therefore, the Son cried out to the Father so that he might prove to men that he suffered out of the infirmity of the body; not to show that the body was abandoned by his divinity.
Again, who are the wise, from whom the mystery of Christ is hidden? The priests, scribes, and Pharisees, who, gathered in the temple, said: "How long do you hold our soul in suspense? Tell us plainly, if you are the Christ." To whom he replied: "I told you, and you do not believe. The works that I do in the name of my Father, these testify of me" (Joan. 10. 24. 25). And they took up stones to stone him, saying: "For a good work we do not stone you, but for blasphemy: because you, being a man, make yourself God" (Ibid. v. 31. 33). Who are the little ones to whom it has been revealed? Those whom the Lord asks, saying: "But who do you say that I am?" (Matt. 16. 15. 16). They answered: "You are the Christ, the Son of the living God." If, therefore, what the Jews, daily meditating on the law of God, could not find, fishermen and rustics found, who daily handled nets in their hands: he says, by what reason it pleased him thus, but he only gives thanks to the Father, because it so pleased him. B Thus, do you never dispute the counsels of God, in his works what he did, or for what reason he did it this way: but however he wished to order his own affair, giving thanks, the very nature of God is enough for you as testimony; because God does nothing without reason and without justice. For he did not create you for your own discussion, but for his own glory. Nor did he wish you to be a judge of his acts, but a servant of his precepts. For it is the part of a good master to provide everything that pertains to the utility of the servant. But it is the part of a good servant to work faithfully, and not to dispute the acts of his master.
27. "All things have been delivered to me by my Father." By whom have they been delivered to him, if the Father and the Son are one? Or why could he not possess them, unless they had been delivered to him, if he was in all things equal to his Father? For the signification of "delivery" excludes both the notion of unity and of equality. For neither is he who receives one with the one giving; nor is he who will have received what has been delivered, equal to him who delivered it. They were delivered to him according to that which he was "made a little lower than the angels" (Hebr. 2. 9). For according to that which he "did not consider it robbery to be equal to God" (Philip. 2. 6), with him God is one and equal, who delivered all things. "All things have been delivered to me" — celestial, terrestrial, and infernal. Celestial indeed, so that they may never again be rebellious: nor may any of them say, "I will place my throne in the clouds, and I will be like the Most High" (Isai. 14. 14). Terrestrial, that they may believe in me and obey my commands. Infernal, that they may be called to life, "That in my name every knee should bow, of celestial, terrestrial, and infernal [beings]" (Philip. 2. 10). Celestial, that they may be in aid to terrestrial; terrestrial, however, that they may become imitators of celestial; infernal, C that they may no longer profit by the assault of men, but for the probation of the saints. And see, he did not say, "All men have been delivered to me," so that it is only about men who are to believe, but also about all things, which had to be converted to his glory, when they were adverse, with the devil subverting them: for example, all things were delivered to him, heaven and earth, the sun, moon, stars, air and fire, waters, rivers, hell, and death, so that now no one, at the devil’s suggestion, may think that all these things are gods, or that they are unbegotten, but all may know and confess that they are the works of Christ, with the Holy Spirit teaching. Therefore they were not delivered, so that those which were always his might only now become Christ’s according to nature, but that now they might be believed to be his, and now might be converted to his glory: just as God always existed for man, but until then had not been known. But now they are delivered to him absolutely, so that they may know him as their Maker God, as it is written: "As you have given me power over all flesh, that everything which you have given me, I may give them eternal life. This is, however, eternal life, that they may know you, the one true God, and him whom you sent, Jesus Christ" (Joan. 17. 2. 3). Life and death have been delivered to me, so that neither may life be for the sin of men, nor death for punishment: but that those who live may act for the reward of justice while living well, and those who have died may live better, reigning with me in heaven. Riches and poverty have been delivered to me. For until now poverty compelled one to blaspheme, and persuaded one to commit theft; but riches puffed one up, and provided a capacity for causing harm. Now, however, they have been delivered to me, so that poverty, while it is magnanimously endured, might profit for the glory of God, and riches, while they are mercifully dispensed, might profit for the glory of God. Servants and kings have been delivered to me, so that neither may servants be ashamed in their servitude, but may glory in me, the Lord; and kings may not be extolled in their power, but may bow their knees to me.
"And no one knows the Son, except the Father: nor does anyone know the Father, except the Son, and he to whom the Son wills to reveal him." Thus it is to be understood: No one can know any of them of himself, unless the Father has revealed the Son, and the Son the Father. For concerning the person of the Father, Christ himself said that no one knows the Father, except the Son has revealed him: but concerning the person of the Son, the reason he did not say, "Unless the Father has revealed him," is because he had already said above: "I confess to you, Father, that you have hidden these things from the wise and prudent, and have revealed them to little ones," namely, these same things which were dispensed concerning me in my advent. For even to Peter confessing him, he said: "It is not flesh and blood that has revealed it to you, but my Father" (Matt. 16. 17). And Isaiah said: "I am the Lord your holy one, who showed Israel your king" (Isai. 45. 15). Or certainly thus, according to the fullness of the Father, no one knows the Father except the Son. And according to the fullness of the Son, no one knows the Son except the Father: because a comprehensible creature cannot comprehend an incomprehensible nature. Since even if the Son reveals about the Father, or the Father about the Son, yet he reveals not as much as they are, but as much as he to whom it is revealed can grasp. Or certainly it is thus given to be understood from these things that precede, since he says: "All things have been delivered to me by my Father." And from these things that follow, since he says: 28. "Come to me all you who labor and are burdened." I think that according to this, no one knows the Son, according to the fact that all things D have been delivered to him, "That every knee should bow in his name, of celestial, terrestrial, and infernal: and every tongue confess that the Lord Jesus Christ is in the glory of God the Father" (Philip. 2. 10. 11). Which all things were to be in the future; as yet no one knew. And according to this, no one knows the Father, in that he set out to give salvation to all in his Son. Whence the Apostle was saying: "Of the mystery kept secret from eternal times, but now manifested" (Rom. 16. 25. 26), etc. "Come to me all you who labor, and are burdened." Who are they who labor? Those who work the justice of the law. And who are they
who are burdened? The Jews, upon whom Moses imposed such mandates of the law after the idolatry of the calf, in which they could never explain themselves. Concerning whom Peter also says: "Why do you tempt God, to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear? But by the grace of our Lord Jesus Christ we believe to be saved" (Acts 15. 10. 11). A Therefore he says thus: "You who labor," that is, You who strive to be just, and cannot: because the precept of the law, while it cannot be fulfilled, always makes the conscience guilty. And for the Jews, indeed, the law was light and just, that is, the decalogue, which they had received before the idolatry; but without grace it was found to be heavy. For without the aid of grace, all justice is heavy to men: because the law is a naked precept, but grace is the power of God. The law is written in a book, but grace is planted in the heart. Therefore the law is an insufferable load, but grace is the delight of the heart, as the Lord says through Solomon: "Come over to me, all you that desire me; my spirit is sweet above honey" (Eccli. 24. 26. 27). Therefore the law is not hard only because it commands heavy observances: but also because it commands them to be done, and provides no aid for the doing. Nor is grace light only because it sets forth light commands: but because what it commands to be done, it itself works the power of doing in us. For see, the law commands: "You shall love your neighbor, and hate your enemy" (Lev. 19. 18); but grace commands: "Love your enemies" (Matt. 5. 44). Is not the mandate of grace heavier than that of the law? And yet it is easier for us to fulfill these impossibilities through grace, than for the Jews to fulfill those possibilities through the law: because in the grace of God we can do everything, but without grace nothing, as the Apostle says: "I can do all things in him who strengthens me" (Phil. 4. 13). B Furthermore, I say: even if someone should fulfill all the justice of the law, he lives indeed in it, yet he is not justified. Whence the Lord answered the young man thus, saying: "Do this, and you shall live" (Luc. 10. 28). He did not say, "And you shall be just," because the law commands abstinence from evils, as for example, "You shall not kill," and the rest. It does not enjoin the work of justice, as grace does, that you should not be angry without cause, nor lust. But he who abstains from evils is indeed innocent, but he is not yet just, unless he also fulfills the work of justice. He will not die, indeed, yet he will not have glory. For this reason the Apostle was saying, who was a son of Abraham, who had lived blamelessly in the law (Phil. 3. 6): "We," he says, "Jews, and not sinners of the Gentiles, knowing that by the law no man is justified, we believe in Jesus Christ, that we may be justified by the faith of Christ" (Gal. 2. 15. 16). Every one, however, who strives to do justice and is not justified, labors in the work, because he does not enjoy the fruit of his labor: but he who both strives and is justified, does not labor, but is delighted in his work, because he enjoys the fruit of his work. Furthermore, who does not know that the justice of the law is lesser than that of grace? For example: "You shall not kill, you shall not commit adultery": this is easier than "not to be angry, or not to lust." For from this many abstain, even those who do not fear God. But from anger or lust, even spiritual men scarcely abstain: yet the law is found more difficult and burdensome, because it seeks works, not the will. But the justice of grace, although it is greater, yet is found easier, because it seeks the will, not works. For example, if someone not in anger, but for the sake of discipline, had struck someone, and—as happens—they died as a result, as far as grace is concerned he is innocent, because it requires the will, not the work: but as far as the law is concerned he is guilty, because it seeks works. Likewise, if in persecution a virgin were violated, under the law she is repelled as one now not a virgin, because it looks at the work, not the will: but in grace she is accepted as a virgin, because it does not seek works, but the will. Do you see that the law is unjust and burdensome? Therefore Christ exhorts men to come out from under the weight of the Jewish law, and to arrive at delightful grace, saying: "Come to me, all you who labor, and are burdened, and I will refresh you," that is, I will give you rest. And see how he says: "Because you labor"? Who is it who labors? He who C fails to fulfill justice, and does not succeed. But he who does not want to do justice, he does not labor under the burden of the law. For example, if you see before you some bundle of weight, if you indeed strive to lift it upon yourself, and cannot, you labor: but if you do not even try, you feel no labor from the weight. Therefore Christ was not calling to himself those who did not desire at all to do justice, but those who were hastening, and who were laboring, and could not succeed. Furthermore, Christ also calls to the rest of penance the Christians who are weighed down by the burden of sins. Do you think that the sinners of this world do not labor? Indeed, they have greater labors and anxieties than the servants of God, as the prophet says: "Destruction and unhappiness in their ways, and the way of peace they have not known" (Ps. 13. 3). Likewise, in the person of sinners doing penance, Solomon says: "Therefore we have erred from the way of truth, and the light of justice has not shined upon us, and the sun has not risen upon us: we have become weary in the way of iniquity and destruction, we have walked through desert paths, but the difficult ways of the Lord we have not known. What has pride profited us, or what has the boasting of riches brought us? All those things passed away like a shadow" (Sap. 5. 6-9). Therefore they labor much, and are worn out in this world, but they do not feel the labor: for the spirit that seduces them, it itself delights them in evil. For just as those who take upon themselves the yoke of Christ, Christ delights them in the spirit, so that they may not be wearied in good works: so also those who take upon themselves the yoke of the devil, the devil delights and deceives them, so that they may not depart from evil until their death. Therefore Christ says: "For my yoke is sweet and my burden is light." For even if sinners are not burdened in body, nor do they labor, yet their souls are burdened and they labor, the prophet saying concerning the burden of sins: "For my iniquities have gone over my head, and as a heavy burden have become heavy upon me" (Ps. 37. 5). And again, Zechariah writes of iniquity sitting upon a talent of lead (Zach. 5. 7). "Take up my yoke upon you: and learn of me, because I am meek, and humble of heart." O most pleasing weight, which more comforts those who carry it! For the weight of earthly lords wears away the strengths of their servants little by little: but the weight of Christ helps the bearer more, because we do not carry grace, but grace carries us. Nor are we given as an aid to grace, but grace is rather given as an aid to ours. "Take up my yoke: and learn of me"; that is, from my yoke itself, because it is sweet, and from my burden itself, because it is light, take the proof, "because I am meek, and humble of heart." Consequently, the prophet also says concerning Christ: "Taste and see that the Lord is sweet" (Ps. 33. 9). For to the inexperienced, the justice of Christ is heavy, but to the experienced, it is sweet. Therefore the law was unmerciful, because whatever it commanded, it commanded in its wrath after the fabrication of the idol, not that it might save, but that it might punish them according to the hardness of their hearts. But Christ is meek, because whatever he commands, he commands for the sake of his mercy, not that he may punish, but that he may save. Likewise, the law is proud. For it forbids every man to approach the holy things, except the priest. Likewise, it forbids women in menstruation, or a man in the flux of seed, to enter the temple. A blind man, or a leper, or one weak in any member, it forbids to perform the priesthood (Lev. 16. and 12. and following chapters). Do you see how proud the law is? But Christ is humble, who seeks nothing else but entire faith and a clean conscience. "And you shall find," he says, "rest for your souls." He did not say, "You shall find rest," and then was silent: but he added, "for your souls": since the D mandates of Christ in this world are a rest for the souls, not for the bodies: since, even if they labor and are saddened in body, their souls find rest, and they rejoice in the spirit and in hope. Therefore he says elsewhere: "These things I have spoken to you, that in me you may have peace; but in this world you shall have tribulations" (John 16. 33).
Homily XXIX. On the twelfth chapter.
22. "Then was offered to Him one possessed with a devil, blind and dumb," etc. Then, what is this? When He had gone out of the synagogue (in mystery, He despised the synagogue of the Jews), then there was offered to Him in one man the whole world, blind and dumb—that is, a man who neither saw nor spoke; that is, who neither knew his Creator nor gave Him thanks; so that what was performed visibly in one man might be understood to be performed invisibly in all. For truly, unless the Lord had left Judea, all the nations would still remain blind and dumb in the power of the devil. We read in the Scriptures that Judea was both abandoned and not abandoned. Abandoned, indeed, as Isaiah says: "And the daughter of Sion shall be left as a shadow in a vineyard" (Isai. 1. 8). But not abandoned, as David says: "For the Lord will not cast off His people, and He will not forsake His inheritance" (Psal. 93. 14). The Apostle solves this question for us, saying: "Not that the word of God hath miscarried. For all are not Israelites that are of Israel: neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called" (Rom. 9. 6, 7). Therefore, not they who are the children of the flesh, they are the children of God: but they who are the children of the promise are counted for the seed. You see, therefore, that that Judea is abandoned which was Judea according to the flesh; but that which was Judea according to the spirit not only is not abandoned, but is rather chosen. For just as in man there is a twofold man—for there is an exterior man, carnal and corruptible, and there is an interior man, spiritual and incorruptible—and just as in the law there is a twofold circumcision, one from without that is carnal and to be cut off, and one from within that is spiritual and to be fulfilled—for example, that which was cut off in the law was the member that was from without, but that which was from within, that the heart might be circumcised, is not cut off—so also in Judea there is a twofold Judea. And that is seen to be Judea from without, which was born of the flesh of Abraham. Therefore, a people was shut up within a people. Therefore, the Lord also entering the synagogue—that is, as it were, into the people—saved the man bearing the figure of the spiritual Jewish people. And He entered into the people, that He might deliver the people from the midst of the people—that is, from the synagogue. For that spiritual people had a withered hand—that is, good men who were among the Jews had hands withered and shrunk under the law, because they could not do the works of justice: "For by the works of the law no flesh shall be justified" (Rom. 3. 20). For example, to love a friend according to the law and to do good to him is not doing good, but not doing evil. For not doing evil at all is not doing justice. And so Christ healed the hands of the just through grace, that they might love not only friends but also enemies, doing good to all. Do you see how their hand was loosened, as if receiving the nerves of grace? And therefore A the withered hand was healed first, and afterwards the blind man was illuminated, because through the works of justice one comes to the perfect knowledge of God. For unless one begins to walk or live according to God, he can never perfectly know God; for good conversation opens the eyes of the mind to know God. For through the word, as it were, a small taste of God is given to men; but through good conversation one comes to perfect faith. Whence it is written: "Blessed are the clean of heart, for they shall see God" (Matth. 5. 8). And lest anyone should think that it is sufficient for a faithful man to know God, but that it is necessary also to confess God, He therefore healed the blind and the dumb—the eyes to know God, the mouth to confess God. He, therefore, who knows and does not confess, although he may have the eyes of his mind cured, is nevertheless still dumb. He, therefore, who seeing does not see God—that is, knowing does not know God—is blind, because he does not do the precepts of God. And he who speaking does not speak God is dumb, because speaking he does not speak the praise of God or His grace; but if he speaks those things which the devil has commanded, he, even if he speaks and sees, is still dumb and blind as far as God is concerned. For he does not see God who knows God, but he who fears and loves God. But he who fears and does not love, knows the name of God, not His power. And he who prays and sings psalms, and does not do the things which he praises, he speaks with his body but is silent in his mind. B 25. "And the crowds were amazed, saying: Is not this the son of David?" How appropriately He said, "They were amazed": because they did not yet know Him. For no one can truly judge of any work, unless he knows who the person of the doer is. For example, if a disciple of any craftsman does a great work, we admire it, because we are surprised that the disciple of someone could accomplish such a work. But if the master himself does it, we do not admire it enough. For what is it that is great, that a most experienced master should do a great work? So also with God: whatever work He does, it is less than His power. Therefore, the Son of God doing a miracle should not have excited amazement, but faith. Do you wish to know that because they did not know Him, they were therefore amazed? Hear what they say: "Is not this the son of David?" For if they had known Him, they would never have said, "Is this the son of David?" but would have said, "This is the Son of God." 24. "But the Pharisees hearing it, said: This man casteth not out devils but by Beelzebub the prince of the devils." Let us see. Did the Pharisees say this, or did they think it? The cause of the question is this, that here it says: "But the Pharisees hearing it, said." But in the following it is said thus: "And Jesus knowing their thoughts, said," and it does not say, "Hearing their words." What then is it? Perhaps some said it, but they said it from an evil thought. For often men say something about someone which is not true, not that they say it from an evil thought to derogate him, but they say it not knowing the truth of the matter. But these Pharisees said a falsehood about Christ from an evil thought, not ignorant of the truth of the matter, but so that by these derogatory sermons C they might turn the people from the faith of Christ. For they saw the crowd amazed and saying: "Is not this the son of David?" Which words were those of people approaching to faith. Therefore, the Pharisees, excited in zeal, lest seeing His miracle they should believe in Him, said: "Why are you moved with excessive amazement, O men? Why do you speak superfluous words, thinking that he is the son of David? We know manifestly that this man does not cast out devils but by Beelzebub the prince of the devils." Since, therefore, they said this, not ignorant of the truth of the matter—for they knew that the spirit of Satan does not perform such a miracle—but from an evil thought and from an envious purpose, that they might turn the people from the faith of Christ: therefore it is said. 25. "And Jesus knowing their thoughts, said to them." Or certainly, as the discourse plainly demonstrates, the Pharisees did not say these things, but thought them. But when their evils were hidden, what could they harm the glory of Christ? Nothing. For he who thinks evil destroys himself, he does not burden another. But see the mercy of Christ. If they had said this openly, and He had responded on the contrary, we would say perhaps that He responded against their words so that He might confound their malice. But now it is manifest that He responded not that He might confound their malice, but that He might heal their wounded conscience, so that they, seeing their own thoughts in His words, might understand even thus that He is not a man who knows hearts. Just as if He should say to them: "Suppose that Beelzebub could heal demons; can Beelzebub look into the secrets of the heart? Every kingdom divided against itself shall be desolated." It is one thing to be impossible, and another to be false. Impossible is that which cannot be done; false, however, is that which can indeed be done, but which has not been done. Therefore, what the Jews said against Christ was indeed possible, but it was not true. How was it not true? Because Christ had indeed not cast out demons in Beelzebub, but it could have been done, that in the spirit of the devil demons could be expelled. D Could the Pharisees, men learned in evil, have blasphemed this against the Lord, unless they had known it was possible to be done? For it is the way of malignant men to say what is false: because a false thing, if it has been well continued, is estimated as true and credible. But to say a thing that is impossible is the way of senseless men, not of wicked men: because what is impossible,
A it needs no defense, for the impossibility of the thing defends itself. That we said demons could be cast out by Beelzebub, we said it as a first impression, according to how many seducers seem to cast them out; but in truth, it is impossible that demons should be cast out by Beelzebub: because he who casts out a demon does not cast him out for the sake of the demon's hatred, nor for the salvation of the man himself, but so that he who sees him may destroy the deceived, whoever believes in him or his ministers that he is able to cast out demons. For in casting him out, he does not cast him out, but concludes a pact with him, so that between the commanding demon and the other who obeys, those who see are led astray. And therefore the Lord, knowing that they are cast out in appearance, not in truth, answered not to the appearance, but to the very truth, saying: Every kingdom divided against itself shall be made desolate (Matt. 12.25). That is: just as it cannot be that anyone should persecute himself, so it is not possible that the devil should cast out the devil. The kingdom of the devil is all evil, but the kingdom of God is all good. Therefore, the devil, being the king of evil, if he does good, he himself will destroy his own kingdom, because he acts against himself. For just as evil is contrary and harmful to good, so good is contrary and harmful to evil. The devil, therefore, in casting out the devil, does not do good but evil, by way of delusion; that is, he does not act against himself, but for himself: because he does not cast out demons for the sake of not having them cast out, but for the sake of deceiving men. For it is advantageous even for the demons themselves to obey one another in appearance, and to go out of a body. For it is better for him to go out of a body and seize a soul: to dismiss one and possess many. Because if he does not go out of the body, he possesses only the body of the man, but the soul of the vexed man goes innocently to God. But if he goes out of the body, he destroys the souls of as many men as he can deceive. Then tell me, if only the servants of God can cast out demons, or also the ministers of the devil? And if you say, "Only the servants of God," you speak true in regard to the matter; but in regard to the appearance, they also cast them out, as the Lord witnesses in the Gospel. For when he had said, Beware of false prophets (Matt. 7.15): he subsequently added, Many will say to me in that day, Lord, have we not cast out demons in thy name, and done many mighty works? Then will I swear to them, that I know you not (Ibid. v. 22. 23). If, therefore, only the servants of God cast out demons, you were justly deceived, so that whenever you saw anyone casting out demons, you esteemed him holy; but now, when you read that the ministers of the devil do the same, on what grounds are you deceived, so that whoever you see casting out demons, you esteem him holy? For casting out demons is a common work between the ministers of God and the ministers of the devil: but to confess the truth and to do justice is a work reserved only for the saints. Therefore, whomsoever you see casting out demons, if there is no profession of truth in his mouth, nor justice in his hands, he is not a man of God. But if you see one confessing the truth and doing justice, even if he does not cast out demons, he is a man of God. Imagine if you and your neighbor each had a similar mark on your horses, B and both of them perished, and one of them was found, would you run and say: "The horse is mine, because it has this mark"? For your neighbor says to you: "And my horse had this mark." What then? You have a need to show another private mark, which your neighbor does not have on his. If, therefore, you are so wise in recognizing animals, why do you not understand in the same way in recognizing the servants of God? But you wish to recognize the servants of God by that sign which also the servants of the devil have, when you should rather look at what only the servants of God have. But you will say: "Why did God give such power to the devil for human seduction?" For if he had not received the power of seduction, you could not have had the reward of probation. For unless the faithless are left behind, the faithful are not chosen. Unless the deeds of some are refuted, the election of others cannot take place. For all seduction cannot be a seduction unless it has the color of good, through which that which is evil may seem to be good; and then you look not only at the first appearance of good things, but you consider the cause of things. For God willed that every evil should be able to hide under the color of good, and every good he willed to be under the shadow of obscurity, so that you neither find good without labor, nor avoid evil without labor: he who is negligent, however, neither finds the good nor escapes the evil. God placed all things in labor, so that he might prepare a reward in every thing, as Solomon says: For God has given great strain to men, to be exercised in it (Eccl. 3.10). And Job: All our life is a temptation (Job 7.1). He gives another testimony, that he does not cast out demons in Beelzebub. 27. If, therefore, he says, I in Beelzebub cast out demons, by whom do your sons cast them out? He calls their sons the apostles, who were of them, whom he had sent earlier to preach, giving them power over unclean spirits, that they might cast them out (Matt. 10.8): who, believing, said: Lord, in thy name even the demons are subject to us (Luke 10.17). That is: ask your sons in whose name they cast out demons. If they cast out demons in my name, saying, "In the name of Jesus Christ I command you to go out from him": it is true that I do not cast out demons in Beelzebub. For because he who is such a man that he would cast out demons in Beelzebub, his name cannot be so honored, so terrible, that even by others demons are cast out in his name. Therefore they themselves will be your judges. When? When they shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19.28). Then without doubt you will say at my judgment: "For this reason we did not believe you, who cast out demons, because we thought you cast out demons in Beelzebub." Your sons will answer against you, and will say: "If you had considered us, that we were casting out demons in his name, and you could have understood that he did not have the spirit of Beelzebub, in whose name there was so great a power of virtue." 28. If, however, in the Spirit of God I cast out demons, the kingdom of God will approach toward you. The kingdom of God, he calls himself. But C for this reason he spoke as if of another thing, because he was speaking to the faithless, lest perhaps they might find another occasion for boasting in Christ, whom they did not know, and add it to their blasphemy. This, therefore, he seems to say: "If I in the Spirit of God cast out demons, the kingdom of God approaches toward you; but if in the spirit of Beelzebub I cast out demons, the kingdom of Beelzebub approaches toward you." Correct the speech, and the mystery of the Word of God will be declared more manifestly. That is: if the kingdom of God approaches, demons are cast out in the Holy Spirit, and many virtues are performed: but when the kingdom of the Antichrist approaches, demons are cast out in the spirit of the devil, and many virtues are performed. That which Christ said, therefore: If I in the Spirit of God cast out demons, the kingdom of God approaches toward you, pertains to the consolation of those men who were then present. But what does it mean that by boasting the kingdom of the Antichrist approaches? It means that in the spirit of the Antichrist, demons are cast out. It pertains to our admonition, that we know that just as in the advent of Christ, the prophets before him, and the apostles with him, performed virtues in the Holy Spirit: so also in the advent of the Antichrist, pseudo-Christians, both before him and with him, will perform virtues in a malignant spirit. For just as the thing that has been moved, such is the odor that proceeds from it. For when incense is ignited, a sweet fragrance comes forth; but when dung is stirred, a foul rot proceeds. Before the light, the dawn comes forth; before the night, darkness. Some, however, interpret this under another understanding. That is, "If I," he says, "in the Spirit of God cast out demons, as indeed it is true, and you say that I cast out demons in the spirit of Beelzebub, you are guilty of judgment." For this reason the kingdom of God approaches toward you justly, that you may be judged according to your blasphemies. 29. How can anyone enter into the house of him who is strong, and plunder his vessels, unless he has first bound the strong man? Thus far he shows how it would be understood, if they had willed: because he was casting out demons not in the spirit of Beelzebub, but in the Spirit of God. First, because Satan does not cast out Satan, lest he be an adversary to himself, destroying his own kingdom; but it is the Spirit of God who casts out demons. D
A And the reason why He has work in the Spirit of Beelzebub, He now gives the explanation for why demons are cast out: so that, once they are cast out, all may believe in Christ; that is, because the prince of malice has been bound by me. For no one can plunder the vessels of a strong man unless he first binds the strong man. For how could men have come to the freedom of their own intellect and converted to God, unless he who held the minds of men occupied by errors had first been bound? And we understand this, therefore, that those demons whom He cast out visibly, He was binding invisibly. How, or where, it is not for man to be able to explain, nor to understand. But He did not cast out as many visibly as He bound invisibly. For He cast out a few, but He bound all, so that through the few cast out visibly, He might show that He was thus invisibly casting out all spirits from the senses of the believing men, and as if from a great multitude of cast-out demons, He was showing a moderate demonstration in the few. And when He casts out many demons, how does He promise that He binds one? But He speaks of the prince of all, by whose strength B all demons are valiant, that is, have power. For just as with Satan dominating, all demons were strong, so with him bound, all are impeded. For they all receive strength from his poison of malice, and they are one in him. He calls our adversary "the strong man," as regards our infirmity, not as regards his own strength. Furthermore, He says "the strong man," not that He may terrify us, but that He may make us more solicitous—for those who have a stronger prince should not fear a strong enemy—but that we may watch and labor, lest in the confidence of the stronger prince we despise the strong adversary. For if we contend against him, it is manifest that we are stronger than he; but if we are negligent, he is found to be stronger. For although he is weak, he is nevertheless stronger than a negligent man. For our negligence makes the devil strong, not his own power. See then how wisely, after He said "the strong man," He afterwards showed him "bound," so that if the strength heard of should terrify you, his being bound announced might comfort you. What disgrace, then, or rather what torment, is one worthy of, who does not conquer his own adversary when he is bound? Do you wish to know that your adversary is bound? Consider the nature of flesh and spirit, and you will understand. How could you, O carnal man, have conquered the spirit, unless the Lord had bound him? He bound him so that we might trample him underfoot; He humbled him because of his malice, but He exalted us because of His mercy: so that he, having been conquered, might be the more confounded, because a spirit, having been constituted, has been trampled by carnal men; and we, conquering him, might be the more glorified than [as mere] victors, because, being constituted as carnal, we conquer the spirit. Therefore, his labor and strength is bound, while our victory is merely without labor. For He who was able to bind the unbound one, could He not, with him bound, plunder his vessels? He could indeed, but not by justice, but by power. For if He wished to plunder his vessels merely by a command, the devil, once unbound, would again lead them back to himself. Next, if He plundered them by power, the devil would say against Christ: "If indeed as to virtue, You are stronger than I; but if as to love, I am more lovable than You." If, therefore, You wish to take them, You can; but if You leave them in their own free will, they follow me more than You. For indeed the devil does not agree to do justice, but he knows how to cast aspersions. Such are all in whom the devil is. For in the servants of God, they even point out slight faults, but in themselves they do not recognize even crimes. Therefore, He bound him indeed, but He plundered his vessels and left them in his house. He plundered them, indeed, in that He drew them to the knowledge of the truth; He left them, however, in the world, because He willed us to be under the seduction of this world. It is as if He said to the devil: "Behold, I bind you, so that those men may appear who follow you by their own will, and who do so by compulsion. For those who love you, will not abandon you even when you are bound; but those who abandon you when you are bound, it is C manifest that they were not with you by their own will, but by compulsion. Therefore, I do not kill you, nor do I cast you out of the world, lest perhaps they might not have someone to follow of their own will, but I bind you, so that you may not use violence against those who are unwilling." Therefore, it is manifest that he who now follows the devil is not compelled by the devil—for he is bound—but he himself loves the devil. For if the devil were unbound, no man could resist him, or but few; just as before they did not resist, save for a few elect. Now, however, when you see some men following him, and others receding from him, you ought to understand that it is not the power of the compelling devil, but the will of the following men. But if you say that the devil is "strong," and I do not prevail against him, this Scripture stands against you: it says that you lie, since your adversary is bound. For he is bound. He can indeed persuade an evil counsel, but he cannot compel. What is his house? This world. And his vessels? The sinners and infidels inhabiting it. Hearing, therefore, that the world is the house of the devil, flee the world, lest living longer in the house of the devil, you again become his slave. For just as in the house of God there is no evil, so in the house of the devil no good is found. For just as God in His house does not wish to see evil, yet seems to endure evil for a time, not because He delights in evil, but that He may convert it to good: so also the devil in his house does not wish to see good, yet seems to endure good, not because he delights in good, but that he may persuade it into evil. And God indeed through His benevolence calls evil to good, so that it may be corrected to good not by necessity, but by will. The devil, however, through his violence, persecutes good, so that even if not by will, yet by necessity it may be compelled to evil. But flee the world, by your manner of life, not by your body. For the world itself is not of the nature of the devil, but of corruption. Nor from the beginning did the devil make this world, but God; afterwards, by corruption, it became the devil's. The world of God, and the world of the devil. Therefore the world indeed itself is God's; corruption, however, is the world's devilish part. If, therefore, you have receded from an evil manner of life, even if you are in the world in body, you will have appeared to have receded from the world of the devil, and to be in the world [of God]. Now because we live, we live in the world of God: whereas because we sin, we sin in the world of the devil. Flee therefore from the world, that is, from the pleasures of the world, lest perhaps living longer in the possession of his works, you become his own slave. Just as a free man, if he has lived longer in the possession or house of some powerful and violent man, by the long duration of time he is taken into servitude: so also a man, if he has been longer in the possession of the devil, by the usage of long time warrants to himself dominion over him, so that no one can liberate himself from the domination of the devil, except by the sole power of God. 30. He who is not with me, is against me. What is the will of the devil? Of evil things. And what is mine? Of good things. See therefore, because I am not with the devil, I am against the devil. For just as good is not with evil, but is always against evil: so they are not with him, who are against him, to whom both the will is contrary, and the work. He preaches fornication, I chastity. And therefore he repels the chaste, and gathers the lascivious: I, however, repel the lascivious, and gather the chaste; he teaches discord, I peace; he gathers the seditious and the turbulent, I, however, the unanimous and the meek. See therefore that I do not gather with him, but scatter. He says less, so that he may signify more. For if he who is not with me, is against me: how much more is he who is against me, not with me? He is not with me, because he does not do those things which I do. He is against me, because he does the contrary. For instance, I build; if someone does not help, even if he does not destroy, he is not with me, but against me: because while he could help, he does not help. If he specifically destroys these things, how much more is he against me? So also, with the devil willing or doing evil, even if I did not preach good things, I was not with him, because I do not preach the evil things which he wills. But when, on the contrary, I preach good things, how much more am I not with him, but against him? Let them hear the rule of D Christ...
who thinks that those are Christians who are heretics, because they believe as we do; yet, because they are not with us, they are against us. And because they do not gather with us, they scatter. If, therefore, because they are not with us, they are against us, and because they do not gather with us, they seem to scatter: how much more are those who, by their will, their words, and their deeds, are against us, not with us? And those who manifestly scatter do not seem to gather with us. A
Homily XXX. On Chapter XII.
38. "At that time, the scribes and Pharisees came to Jesus, saying: Master, we wish to see a sign from you," and so forth. When the man possessed by a demon was cured, certain of the Jews standing by blasphemed him, saying: "This man does not cast out demons except by Beelzebub, the prince of demons." But others, tempting him, said: "Master, we wish to see a sign from you from heaven." There are indeed different species, but the perversity of them all is one. For as attributing the works of the Son of God to the devil is to blaspheme the Son of God—or the Holy Spirit—so to ask a sign of his divinity from the Son of God is to do an injury to the Son of God: since asking a sign of his divinity from him is nothing else than not believing his words, as if he were saying false things about himself, unless he shows proofs through signs. But since, after the demoniac was cured, the Jews did not attribute the power of God to the power of the devil, and were not edified by the miracle, but destroyed by envy, they offered blasphemy to the Lord in place of glory, saying: "This man does not cast out demons except in Beelzebub," the Lord said to them: "Every sin shall be forgiven," [but the blasphemy against the Spirit shall not be forgiven]. B Hearing this, certain Jews—not indeed fearing, but pretending to fear, and not seeking the truth about Christ, but desiring to hide their own malice under the color of ignorance—asked him: "Master, we wish to see a sign from you," that is: "Since blasphemy is an irremediable sin, even if we blaspheme, we blaspheme because we are ignorant that you are the Son of God. Therefore we attribute your works to the devil, because we do not know that the Holy Spirit is in you. If, therefore, you are the Son of God, show us a sign, and we will adore you, and we will no longer blaspheme. So that you may know that we wish to learn the truth from you, behold, we even call you Master." O malice! How does it not know how to be wise? While they wish to hide their malice, they manifest it more. For when they had seen many signs, as if they had seen none, so they asked for a sign. For truly they had seen none, because they saw with bodily sight, not with spiritual affection. For the mind sees sometimes without eyes, but eyes have never seen without the mind. The nature of unbelief is like sandy ground, which, although it has received rain, because it holds no moisture, is always parched. Such is the condition of fevers. However much those who are feverish have drunk, with the heat consuming everything they have drunk, they are still always thirsty. Thus also, malicious men, whatever good they see or hear, with unbelief consuming everything they see or hear, are always empty, as if they had seen or heard nothing. Behold, if someone explains things to you that you do not willingly hear, even if you listen all day, you retain nothing of what you heard. Or, walking on the road, if your mind is occupied by some thought, although you see everyone passing by, yet you see no one. Thus the Jews, frequently seeing signs, still asked for a sign, because they saw that which they were unwilling to see. For just as always learning is a sign of being unable to make progress, so always asking for a sign is a testimony of never wishing to believe. C
39. "An evil and adulterous generation seeks a sign." Isaiah says: "O how has the faithful city of Zion become a harlot!" (Isaiah 1. 21). Now, the soul of a faithful man is the bride of Christ; but she who is unfaithful is a harlot. In Hosea he says: "I will espouse you in faith, and you shall know God" (Hosea 2. 20). Likewise, "Children in whom there is no faith in them, they have provoked me to jealousy with that which is not God, and I will provoke them to jealousy with a people that is not a nation." Just as a harlot wife pretends to love her husband, but in truth loves an adulterer, and is on the face with one, but in her heart with another: so also the Jews seemed to be worshipers of God, but were lovers of the devil. Therefore he calls them an evil and adulterous generation. Evil indeed it was, on account of their evil works; but adulterous, because, having abandoned her husband, who is the true God, she was subjected to idols. "Do you wish to see a sign? Where were you when demons, chastised by me, not with a scourge but with a word, cried out: 'What have we to do with you, Jesus of Nazareth? Have you come here to torment us before the time? We know you, that you are the Son of God' (Matt. 8. 29). The demons felt my power, and you, how have you not seen the sign of my works? Where were you when the blind man sitting beside the way cried out: 'Jesus, son of David, have mercy on us' (Infra, 20. 30), that we might see?" You are the rod blooming from the root of Jesse, and the flower ascending from his root, and upon you the seven spirits of God shall rest (Is. 11. 1, 2). The seven spirits of Beelzebub adore and flee from you. The blind, though they did not see, saw; and you, seeing me, have you not seen? Run through, if you will, his other miracles. "And a sign shall not be given to it, but the sign of Jonah the prophet." What is the sign of Jonah? The scandal of the cross. So that not the reasoners of philosophy may be saved, but the believers of doctrine. Because the cross of Christ, to those debating the logic, is a scandal, but to believers, it is salvation: of which exposition Paul is a witness: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness, but to those who are called, both Jews and Greeks, Christ the power of God, and the wisdom of God" (1 Cor. 1. 23, 24). Why do the Jews seek a sign? For it pleased God that the sign of the scandal of the cross should be preached to the Jews as well as to the Gentile nations, so that those who wish to find Christ not through faith, but through wisdom, falling into the scandal of foolishness, might perish, and those who wish to know the Son of God through the demonstration of signs, not through faith, falling into the scandal of his death, might remain in their unbelief. D It is no wonder if the Jews, considering the death of Christ, thought him a man, when even Christians, as they seem to themselves but are not, fearing his death, are afraid to confess the only-begotten majesty crucified. We ask them, where is the scandal of the cross in Christ? Who scandalizes us if a mere man is preached as having died? Thus, therefore, unbelievers perish by understanding; if he was God, he could not die: if, however, he could die, he was not God. But believers are saved by understanding thus, because Christ did not fall into death on account of the infirmity of nature, as a man, but he himself drew death into himself on account of his power, as God: so that he might not be absorbed by death, but that he himself might absorb death. Therefore we do not believe in a Christ dead on the cross, but in death dead in Christ, just as it is written that he "destroyed death, and brought life to light" (2 Tim. 1. 10). Thus, through the destruction of death, God appeared. Therefore, unbelievers, considering the death of Christ, are scandalized and lose the benefit of immortality: but believers, understanding his resurrection, escape the condemnation of death.
40. "Just as Jonah was three days in the belly of the whale, so will the Son of Man be in the heart of the earth" (Jonah 2). To the end that, through the mystery of this similitude, both Jonah might be considered to have been the prophet of Christ, and through Jonah, Christ might be demonstrated to be the Son of God. What is it that I am saying? Unless Christ had come into the world, and had fulfilled those things which had been spoken by the prophets, there would have been no certainty about them that they were truly prophets. For even those who are thought to speak of future events are not immediately considered diviners, but only when the things which were spoken have been fulfilled. And so, Christ was indeed born after the prophets, but before he bestowed a benefit upon the prophets, and afterward received from them. And therefore Christ shows them to have been prophets by his deeds, because they show him to be the Son of God in their words. For in the book of Sirach, the coming of Christ is implored thus: "Lord, in your name the prophets have prophesied. Give a reward to your servants, that your prophets may be found faithful" (Eccli. 56. 17, 18). Unless indeed
having shown them those prophets, they could not believe in Christ. For how can one give testimony of another, before he himself is demonstrated to be worthy? Yet they had received the prophets, but they rejected Christ the Lord of those prophets. Those others, never instructed by the law, nor warned by prophets or by apostles, were converted to the Lord, knowing their sin: these, however, though instructed by so many precepts of the Law and the prophets, departed from the Lord. Those who had always been the people of the devil, within three days became the people of God: these who had always seemed to be the people of God, within three days, when Christ was crucified, became the people of Satan. And they indeed, not knowing his person, and hearing a thing incredible, should have sought from him the signs and virtues of his conversion, by which both the worthy person of the preacher and the indubitable truth of his preaching might be shown: but hearing none of these things, seeing nothing, they were saved by faith alone: these, however, saw him doing so many signs testifying to a heavenly nature, and not only departed from his preaching, but were turned to his death. Those, performing penance with mourning and excessive lamentation, received the forgiveness of their sins: but these, however, did not even want to receive the remission of sins offered to them without penance, because the gifts and the calling of Christ are not without penance. 42. "The Queen of the South will rise in the judgment, and will condemn this generation" (Matth. 12. 42). Though she was a Gentile, and a woman, she was not hindered by the weakness of her sex from completing such a long journey. For the desire of wisdom gave strength to her infirmity. These men, however, and the priests, for whom it ought to have been proper to love wisdom, despised the wisdom placed before their eyes and in the midst of their bosom. She ran to a man, they departed from God. She, that she might hear bare words, they, though daily seeing the works of divinity itself, blasphemed. She, hearing only a report of Solomon, desired him, but they, seeing the truth of Christ, went away. She offered many gifts, that she might hear him: they, however, do not even want to receive the rewards of the kingdom of heaven, that they might believe. What would she have done, if she had heard that the dead were raised, the blind were seeing? How would she have run, if she had even seen the lame running? She did not say, "To whom do I entrust the governance of royal necessities, lest perhaps, while I go and return over such a distance, some adversity should arise against my empire?" For poverty is always secure, but supreme power is never without fear of danger. These men did not even think of this, because they said: "We do not know, indeed, where he is from" (John 9. 29); yet his deeds are good, and his words are just. Even if his nature is from men, his preaching is nonetheless from God. Even if we do not fear him as the Son of God, let us at least love him as a good man. Even if he is not worthy to be adored, yet he is not deserving to be killed. Whether the Ninevites, or the queen of the South, rising in judgment, how will they condemn the generation of the incredulous Jews? Not they, judging them, but by their own proving they conquer them: and saying such things against them, as we said above: "Who is more faithful than Jonah, more wise than Solomon?" Not only then did he teach among men, but even now he teaches daily in the Church through his holy evangelists and apostles. He said these words not only then to the Jews, but he says them likewise even now to all disobedient Christians. How will the men of Nineveh rise in judgment with disobedient Christians, and condemn them? Because they did penance, while Jonah was preaching, while these do not recede from their own sins, with the Lord preaching to them daily: "Repent, the kingdom of heaven will draw near" (Matth. 4. 17). The Queen of the South will rise in judgment with these Christians, and will condemn them, because she came from the ends of the earth to hear the wisdom of Solomon: and they, from their own houses or the squares, where they sit doing nothing, do not want to come and hear the wisdom of Christ in the Scriptures. And what do I say, they do not want to come from their own houses? For many even A depart from the church itself, in which Christ speaks, and leave the teacher alone. 43. "When, however, the unclean spirit has gone out from a man, he walks through dry places, seeking rest, and does not find it" (Matth. 12. 43). But the unclean spirit goes out from a man, when through faith he is baptized in the name of Christ, has ceased to be of the devil, and has become of God. But that expelled spirit used to walk through the dry men, who have not yet received into themselves the rain of evangelical doctrine, or who have not deserved to receive the water of baptism, and for this reason are either Gentiles, or catechumens, according to the reason we have stated, dry. For through them the unclean spirits wander, and have great domination in them. For although a Gentile, having received the word of faith, yet cannot be freed from an unclean spirit, unless he has been baptized in the name of Christ. Whence we exorcise the catechumens who are to be baptized. But he does not find rest for himself, since it is necessary that, when a Gentile comes to the faith, and a catechumen to baptism, when they cease to be dry, the unclean spirit himself is already expelled by them. And do not tell me that not every catechumen goes to baptism, otherwise the unclean spirit does not return to every baptized and freed man unless he has been empty of the Holy Spirit. Nor does he find rest for himself among a Gentile catechumen, because he comes to faith or baptism. The spirit therefore, considering, and saying: 44. "I will return to my former home" (Matth. 12. 44). And if he finds the Gentile catechumen empty of the Holy Spirit, he will without doubt prevail to return into him. Returning, however, because he finds it swept, that is, cleaned by the words of faith and truth from infidelity and ignorance, when he sees him adorned with evangelical precepts, as if having become more wrathful, 45. "He takes with him seven other spirits more wicked than himself" (Matth. 12. 45). By saying "seven," either he says more, or he speaks of all the spirits of vices. For just as on the part of God, although there are many spirits of virtues, yet seven are spoken of, because from those seven all the spirits of virtues proceed; which spirits Isaiah enumerates (Ch. 11. v. 2, 3), and Solomon indicates, saying: "Wisdom built a house for herself, and laid seven pillars" (Prov. 9. 1). So on the part of the devil, although there are many spirits of vices, yet seven are said, because from those principal vices all vices are born. "And the last things of that man will be worse than the former ones." For concerning this very thing, even the experiments of the things themselves teach us: how a Christian, if he has turned out bad, is worse than if he had been a Gentile. This parable is understood better concerning the Jews and the Gentiles; for from the fact that, the parable being finished, or the example, he follows by saying, "So it will be to this generation," it is most evil, he is compelled to refer the parable to the people of the Jews, so that the understanding of the passage, not vague or unstable, in various turns and contradictions of some, might be disturbed, but firm and stable, should respond either to the former things or to the latter. For truly the unclean spirit went out from the Jews, since the "Portion of the Lord became his people Jacob, the cord of his inheritance Israel" (Deut. 32. 9): or because they received the Law. But expelled from the Jews, he walked through the dry Gentiles, but he was not able to find rest for himself among them: because according to the purpose of the vocation of God, it was determined that all the Gentiles should come to the faith. But not finding rest among the Gentiles, he said: "I will return to my home from whence I went out. I have the Jews, whom I had sent away before." And coming he finds it empty, because now the Lord was not in them, but neither was the spirit, according to what had been said concerning them: "Behold your house will be left to you desolate" (Luc. 13. 35). But the devil, seeing B them cleansed by the words of the knowledge of God from ignorance, as if with some spiritual brooms, but adorned with the observations of the Law: for this reason, taking with him seven spirits more wicked than himself, according to what we have handed down above, he dwelt in them. And the last things of that people were made worse than the former ones. For if before, although they were not worshipers of God, yet they were not killers: and before, although they were sinning against him, yet they were called the people of God; but afterwards, as John testifies,
they became the synagogue of Satan (Apoc. 2:9). A Moreover, we can for the sake of edification transfer this discourse even to the heretics. For the unclean spirit that had inhabited them before, when they were Gentiles, was cast out when they became Christians: but he, wandering through the other Gentiles and finding no rest among them—for they certainly were believing in Christ according to the times—returned to those whom he had possessed before. And finding them empty of the Holy Spirit, empty of the fear of God and of good works (since indeed the unclean spirit had gone out from them because of the name of Christ, but the Holy Spirit had not come upon them because of the evil intent of their heart and their evil works),—finding them swept with brooms, as we said above, and adorned with the teachings of the apostles—he took with him seven other spirits more wicked, and he dwelt in them, and the last state of the heretics became worse than the first. No one doubts that heretics are worse than Gentiles. First, because Gentiles blaspheme Christ through ignorance, but heretics tear apart the truth while knowing Christ. Second, because in those there is at least the hope of faith, while in these there is ceaseless fighting and discord. 46. *While he was still speaking, behold, his mother and brother, etc.* B The devil, seeing that Christ was persuading the crowds that he was the Son of God, saying: *And behold, something greater than Jonah is here, and greater than Solomon is here* (Luke 11:31-32)—for he feared lest, if he were recognized as the Son of God, who was thought to be a man, he himself might be abandoned by all—to defeat his words, he brought forward his carnal relatives, so that through the sight of them, the nature of his divinity might be obscured. And therefore someone came as if a spokesman for the devil, who would speak diabolical words with a human mouth, saying: 47. *Behold, your mother and your brothers are standing outside, wanting to speak with you.* As if to say: "Why do you boast, Jesus, saying you descended from heaven, since you have your roots on earth? C Behold your mother and your brothers. He cannot be the Son of God, whom men have begotten. You cannot hide him, whom nature convicts." Then Jesus looked at him as if at a man, yet it was truly the devil speaking. 48. *And who is my mother, and who are my brothers?* I recognized no parents in the world, I who created the world before the foundation of the world. I acknowledge no beginning from the flesh (as Photinus believed), I who was already *in the beginning with God*. For the fact that you see me as a man is my garment, not my nature. 49. *And extending his hands over his disciples, he said: Behold my mother and my brothers.* He did not despise carnal generation, nor did he blush at assuming humanity, but by giving such an answer, he wished to show that spiritual kinship is to be preferred to carnal. D For carnal kinship comes to pass without our wanting it or knowing of it. For not every one of you is accustomed to thinking of whose son he shall be, or whose relative; but every one acquires spiritual kinship for himself by intent through faith. For obedience is voluntary, through which whosoever wishes to do the will of the Father becomes a son of God and a brother of Christ. Whence he wisely added: 50. *Whoever shall do the will of my Father, he is my mother and brother.* In which spiritual kinship, none the less, is this Mary, who, not by the intercourse of the flesh but by the grace of faith, by believing, was made the mother of Christ. Next, by the mother and brothers of Christ who do the will of God, we understand not the synagogue which brought forth Christ according to the flesh, and the other Jews, but we understand as mother that synagogue which has been saved by believing in Christ, not by crucifying him. Similarly it must be understood regarding the brothers, who were Jews according to the spirit, not according to the flesh, who were Christ’s by doing the will [of God].
Homily XXXI. On chapter XIII
3. *Behold, a sower went out to sow; and some fell by the wayside, and the birds came and devoured them, etc.* Just as a physician rejoices when a multitude of the sick follows him; just as a king rejoices when a great armed army surrounds him: so an elder rejoices when a great people of hearers listens to him. And therefore he went up into a boat, that the people might hear him and see him, and that the sight might delight the hearing, and the hearing the sight. And he taught in parables, saying, *A sower went out to sow*, not changing from place to place, but by his will. For he did not come from where he was not, nor did he leave whence he went out: because God is everywhere, except where he does not wish to be. Or certainly he went out for this reason, because God is where his righteousness is worshiped: but where his righteousness is not, neither is he there. And those who are within his righteousness are "within"; but those who are outside his righteousness are held to be "outside." Therefore, as long as he was in heaven, where all are righteous, he was "within"; but coming into the world, which was entirely outside the righteousness of God, he went "out," that he might make it "within." Since therefore all nations, contemning the righteousness of God, were living under the power of the devil: therefore he went "out," that he might plant righteousness in the world, where it was not before on account of their sins. *A sower went out to sow.* It is not enough for him to say, "He went out to sow": but he added, *A sower went out to sow*, that he might show that he was not a new sower, nor had he just approached this work for the first time: but he always had this in his nature, that he might always sow. For he from the beginning of the human race sowed the seeds of all knowledge itself in nature. He it is who through Moses sowed the seeds of the precepts of the Law in the people. He it is who, speaking in the prophets, sowed not only the corrections of things present, but also the knowledge of things future. He went out, that, established in a body, and through himself, he might sow more divine precepts. 4. *And some fell by the wayside.* What is the wayside? This world, through which all who are born pass: for the way, and pilgrimage, and transit is for all, who both went out from God and hasten toward God. Whence the prophet also said: *For I am a sojourner with thee on earth, and a guest, as were my fathers* (Ps. 38:13). As therefore a traveler on the way is anxious about nothing except what he has necessary for use: so also man in this transit of the world ought to be anxious about nothing, except what he has need of for use. But he who places his hope in the world, and takes delight in it, is like a desperate man, who has neither country, nor home, nor family to which he may hasten: but in whatever place he may be found, that very place is his home. What then is the earth by the wayside? A man living according to this world, who savors all those things which are of the world, and nothing which is of God: but this alone he thinks of day and night, this he covets, what pertains to eating and drinking well, and the exercising of the filth of the body. For from these all evils are born. For because of food and drink, avarice comes, [as do] thefts, violence, perjuries: because of avarice, envies and contentions: because of envy, evil speaking and detractions, enmities and deceits: because of enmities, manifest anger, brawls, slaughters, homicides, trials: because of lust, fornications, adulteries, the lying with males, the violations of women. If you wish to speak to such as these about spiritual things, they do not understand the word, nor do they perceive the sweetness of the word. For it is not possible that among such bitter vices the sweetness of sermons should be perceived. Just as if someone should mix a small drop of honey into a large vessel of vinegar, he loses even the honey, and the bitterness of the vinegar is not changed: so, to a man established in this multitude of evils, if you have spoken the word of righteousness, you both lose the word, and he is not tempered in the concupiscence of worldly things. For he has no good in himself. For a man covets that which he already has excepted in himself, and knows to be good. Behold, if you show a lion green grass, or a well-flowering field, it does not excite him to concupiscent desire, because he does not have it in his nature to eat herbs: and on the contrary, if you show flesh to an ox, it does not crave it, because it is not the nature of an ox to eat...
A flesh; so also for the worldly man, if you speak of the heavenly good, he is not stirred to the desire of the good. But just as if rain falls upon a stone, it indeed grows damp on the surface, but inside it is dry, because the moisture does not descend into it: so also with such a man when you speak the word of God, only the sound of the word strikes his carnal ears from above, but nothing descends into his heart. And deservedly so: the winged demons snatch away the seeds of the word lying upon the stone. Tell me, whose fault is it, the demons' who snatched the seeds, or the men's of hard heart who did not hide them in the furrows of their breast? I think it is not the fault of the snatching demons. For that thief, who breaks through a wall, enters into the secret part of the house: but he who finds it placed outside and thrown away, how as if a thief should he be blamed? Thus also the devil, if he could enter into the secrets of your breast, that he might snatch the word from you against your will, he would rightly be blamed; but now, because it is neglected and despised by you, he plunders it. Finally, the prophet, knowing it to be the fault of men who do not hide it, said: In my heart I have hidden thy sayings, that I might not sin against thee (Ps. 118. 11). If, therefore, you hide the word in the furrow of your breast, it germinates fear within you; fear delivers you from sin. But if you have left it outside on the surface of your carnal ears, how does fear germinate for you? But if fear has not been born in you, how will you be saved, since it is written: The fear of the Lord expelleth sin (Eccli. 1. 27)? But he who is without fear cannot be justified. 5. Some, however, fell upon rocky ground. Now the rock has in itself two properties of nature, strength and hardness. Therefore, men are called rock either on account of the constancy of faith, or on account of the hardness of the heart. Therefore the prophet says: And I will take away from them the stony heart (Ezech. 36. 26). What therefore is the earth? The carnal intellect, and not the rational, upon a hard and faithful soul. For many have a good intellect according to nature, but not many have a faithful soul: because the intellect of man is from God, but the faithful soul is from the will. There are, therefore, men to whom, if you speak of the glory of the saints, and of the beatitude of the glory of the heavenly kingdom, they immediately rejoice, and being hearers they are delighted, since they who are wise according to nature also easily receive the word; but do not believe their joy: for they rejoice carnally, and they are carnally delighted. For they know naturally that the kingdom or the light is good. Therefore, when they hear of the light of the saints, they rejoice B as if over light. They also know naturally that the heavenly kingdom is good, and they rejoice as if over a heard-of kingdom: and they do not believe for this reason, because it is as they rejoice, but their soul does not believe. But you say, How could they rejoice unless they believed? For by this very thing, that they rejoice, they believe; therefore they believe. It is not so: for everyone who believes, it is true what he rejoices in; yet not everyone who rejoices, believes. For what rejoices in us is the rational sense: but what believes is the spirit of the soul, which is known not in joy, but in anxiety and compunction of heart. That not everyone who rejoices also believes, I will teach you by your own example. Behold, when I have expounded to you concerning the glory of the saints, concerning the sweetness of paradise, you rejoice and exult, yet you do not have even the carnal intellect now captured and hardened in evils, and as it were earth beside the wayside. But if I say to you: See what the sweetness of the saints is: therefore sell all things that you have, and give to the poor, and you shall possess all these (Mark 10. 21 and Luke 18. 22). Behold, you do not do it, but you depart sad like that young man from Christ: therefore you have not believed firmly concerning those things in which you were rejoicing. Behold, all men give such weights of gold that they may buy dignity, and with great joy they give, and without hesitation they give, that they may buy, and they think it a great gain for themselves if they find to whom they give, and they think they have already found to whom they have given. And I say more, if they do not have their own money, they take a loan from others, and they give with joy. Why? Because they believe entirely that they will find double what they gave. And if you truly believe the C future things which you hear, why did you not give the single in the earth, that you might find the hundredfold in heaven? How did you not give temporal things that you might find eternal? If I say to you, Abstain from delights and fast: you do not, because you do not believe. If to you having annoyance—that is, being sick—a physician should say, "Abstain from this," you understand: because you believe that you are to be healed if you follow it: and frequently you love that more which is bitter, and eating it you use it, and you overcome the desire of the belly on account of the desire for health; much more will you be able to fast if you have believed in that future sweetness. You, therefore, who on account of God are not content to live in whatever way you might, if an affair happens concerning which you cannot live pleasantly: how on account of God will you be able to endure bodily pains? You who are not content to give alms even from your own goods, how will you be able to endure the loss of your substance on account of faith? Therefore, when tribulation or persecution has occurred on account of the word of God, you are scandalized. For not only in the tribulation of persecution have you been utterly scandalized in Christ, but also in the tribulation of all adversities. As, for example, if the loss of loved ones or the damage of goods, or bodily infirmity happens to you, you are immediately scandalized, and you say what the prophet said for your consolation, so that you too might not be scandalized, saying: Behold, these sinners and those abounding in the world obtained for themselves riches: and I said: Therefore without cause I have justified my heart, and washed my hands among the innocent (Ps. 72. 12, 13), because when I ought to have received better things, worse things happened. This one and that one is wallowing in all iniquities, and he flourishes in children, and abounds in goods, and rejoices in health. And what kind of justice of God is this? And you do not consider that he who is sent to war is prepared for glory: and to whom temptation is imposed, correction is shown to him. If you see either mortality frequently happening upon the earth, or famine, or sword, you are immediately scandalized, and you say: Our fathers worshipped idols, and they were always in goods, and we, from the time we began to worship Christ, never do good things follow us. And you do not consider that their prosperity was not a remuneration of God, but contempt. But our adversity is not the anger of God, but admonition. For of them it was said: A foolish man does not know, and a simple man does not understand, when sinners shall spring up like grass. And what did he add? That they may perish for ever and ever (Ps. 91. 7, 8). But of his own what does he say? I will visit their iniquities with a rod, but my mercy I will not take away from them (Ps. 88. 35, 34). If you see any tumult of your Church, you are immediately scandalized and say: Perhaps this is not the true Church among the heretics, but there is truth, there power flourishes. And you do not understand that what is loved by God, this is attacked by the devil: but what is despised by God, this is kept by the devil in peace as his own. Judea, as long as it was the inheritance of God, neither did the devil cease to attack it by persuading it to idols, nor did God cease to guard it by chastising and recalling it from idols: after it was despised, it remains in rest as a part of the devil. Since therefore many are scandalized at the word not only on account of persecutions, but also outside of D persecutions: therefore above (a) he said not only, "When persecution arose," but also, "In tribulation." 7. Other fell among thorns. First I shall say how it is cultivated, so that it may be well understood how that which was sown in you is suffocated by the thorns nearby. You cultivate it by assiduously hearing the Scriptures, and the traditions of the teachers. For by this the word of God is confirmed in you, and it grows, and it satisfies you, because it is so in all things just as you believe.
The twofold fruit of the Word of God
The fruit of the word of God is twofold: in good works and in the confession of faith. But the fruit of a good work is more pleasing before God in peace than in persecution: but the fruit of confession is more pleasing in persecution than in peace: because in persecution no one discusses you, thatyou live, but how you believe. Also, in peace it is not a labor to believe well, but to live well: because peace itself is a corrupter of piety. See now, how the solicitude of riches does not permit you to frequent the church, so that you might hear the Scriptures and the traditions of the doctors, so that the word which you have received might be nourished. Even if you come in body, you do not come in mind. Even if you hear with your ears, you do not hear in your heart. But your whole mind is in those things about which you are solicitous. The desire for riches does not allow you to do good works. But how could it allow you to put your money to usury, which compels you to gather what belongs to others? Also, if the word of God comes into danger, because of the pleasure of riches, or because you fear losing what you have, or crave to acquire what you do not have, you do not openly confess the truth of your faith. Do you see how the solicitude and pleasure of riches suffocate the word, and do not allow it to bear fruit? 8. Some upon good ground. Those are the good ground who abstain from evil riches, and according to their strength do good, and their fruit is thirtyfold. But if they contemn all their goods, and approach to serving God, they have sixtyfold. But if infirmity of body also happens to them, and they sustain it faithfully, they have a hundredfold, and it is good ground. For even Job, before the temptation, had the thirtyfold in his possessions by living justly: after the loss of his substance and children, he made the sixtyfold; but after the plague of his body, he made the hundredfold. He who has the hundredfold has within himself the sixtyfold and the thirtyfold. And he who has the thirtyfold does not have the sixtyfold. And he who has the sixtyfold does not also have the hundredfold. For the greater always has the lesser included within itself, but that which is lesser does not have the greater within itself: for instance, the praetorian power has within itself the vicarian and the consular power: but the consular power has neither the vicarian nor the praetorian power within itself. For instance, he who has such faith that he can die for Christ, he without doubt is also able to contemn all the goods of the world. For how should he not contemn his own, who contemns himself? For he also has the hundredfold. For he who contemns himself and his own, much more does not take away what belongs to others, and much more easily gives a portion of his own means, who considers all his means as nothing. Also, he who has the sixtyfold, that is, who is able to contemn riches, to remain in fasting, to live chastely, to sustain bodily injuries, without doubt also has the thirtyfold. And those who know the solicitous cares of the world, and the pleasures of riches, can more clearly contemn them. But he who has the thirtyfold, that is, who does not do evil, but does good as much as he can—for this is the thirtyfold—he does not in every way have the sixtyfold, that is, he cannot altogether contemn all his own goods, and fast every day of his life, or live in chastity, or suffer bodily injuries. For this is the sixtyfold. Therefore the Lord says to the apostles indeed, who were able to achieve the sixtyfold: Sell what you have, and give alms (Luke 12. 33). But he enjoins the thirtyfold upon them, saying: To everyone who asks of you, give: and from him who asks for a loan, do not turn away (Luke 6. 30). Also, he who is able to achieve the sixtyfold is not in every way able to achieve the hundredfold. How many are there who can both dismiss their goods, and suffer the loss of their own things, and live chastely, and suffer bodily injuries: and fear to sustain that which is the hundredfold? For how many confessors have lapsed fearing to die after many injuries? Thus also the man who is by the wayside has all evils in himself, and is stony, and thorny. But he who is thorny is not altogether stony. And he who is stony is not altogether by the wayside. For instance, he who is a fornicator, who is avaricious, who is perjurous, who is a thief, if to him persecution or tribulation should come for the sake of the word, without doubt, so far as the man is concerned, he is scandalized and prevaricates. For he who before temptation does not keep faith with God, how will he be faithful in the temptation itself? Also, he who is B stony and thorny, that is, he who believes from the heart but is faithless and empty, so that he does not suffer scandal from persecution or tribulation: much less will he be able to avoid the secular solicitations or carnal pleasures. For he who is scandalized and prevaricates there, where he understands that he is perishing, if he has been scandalized: how much more is he not content to repel the solicitations and pleasures of riches, in which he understands that he is burdened, not perishing? For the solicitations of riches and pleasures impede progress, they do not make one a sinner. But he who is scandalized in Christ, falls from Christ. Therefore, he who is even able to fall, is much more content to suffer an impediment. But he who is thorny is not altogether stony. For there are those, who indeed do not have such faith that they count their riches and pleasures as nothing, and contemn the solicitude for them, and love the celestial more than the earthly: nevertheless, if temptation comes, they do not recede from Christ because of the fear of perishing. For even if they were not content to contemn the world, whether because they were not ones who previously desired to be magnified before God, yet they did not dare to recede from Christ, because they fear to perish. Therefore, if necessity comes, they frequently also dismiss their goods, by the solicitude of which they had previously been bound. For it is much more laborious to overcome concupiscences in security than to be able to contemn riches in danger. For the fear of danger itself helps the soul, and bodily delectation is easily overcome. For how many are there, who in security were not content to be poor, and when they saw persecution, were more content to dismiss their goods than to perish because of them? God, foreknowing, frequently cuts off their riches, so that, relieved of solicitations, they might more securely and better remain with God. Also, he who is stony is not altogether by the wayside. For they are much more faithful who perhaps can be scandalized in persecutions, yet do not altogether bind themselves in iniquities: because they receive the word with joy, and love the good, but are conquered in tribulation. And perhaps God, because of His mercy, frequently saving them, does not bring temptation upon them whereby they might be conquered: since none of us is suitable, if God bids us pray: And lead us not into temptation (Matt. 6. 13). But he who is by the wayside is overwhelmed in all evils. 10. And his disciples approaching him, said: Why do you speak to them in parables? See the benevolence of the men, see the merciful disciples of a benignant teacher. They were grieving, because the people did not understand, and because they were defrauded of the edification of such words, because they lost the labor and time of hearing. For he who does not understand what he hears, loses what he hears. And consider, which is more benevolent, that they did not first ask about the understood parable, but immediately said: Why do you speak to them in parables? because they were more solicitous for the salvation of others than for their own, just as the Apostle says: Not looking at what is their own, but what belongs to others (Phil. 2. 4). For this is the perfect grace of charity, which is more eager to be useful and profitable to others than to itself. 11. But he responding says to them: Because it has been given to you to know the mystery of the kingdom of heaven. Since many from these words impute the blame of their own negligence to God, saying: Because it is not my fault if I do not know what God has not granted me to know. And they say these things, not truly grieving because they do not understand something concerning God, but seeking an excuse for their sins. Concerning such the prophet says: Do not decline my heart into words of malice, to excuse excuses in sins, with men working iniquity (Psal. 140. 4). Therefore let us speak more manifestly concerning this small passage. Every intellect indeed is from the Holy Spirit, and is the grace of God: yet one is the grace which God has gifted to all men by creating them: another is that which not to all C
men, but to the more worthy and excellent and elect, He bestows. As a householder having many servants gives to all a mediocre garment and mediocre rations for the necessity of his dominion—for one cannot be his servant unless he has been clothed and fed by him—but to certain ones, more faithful to him, he gives a better garment and more delicate rations, not for any debt of his dominion, but because of their good conduct: so also the Lord gives the general grace, that is, the intellect of good and evil, to all men for the necessity of nature: for we would not seem to be men created in the image of God if we did not possess a divine intellect; but to the more worthy He gives a special grace, such as that of knowing mysteries, not for the necessity of nature, but for the remuneration of a good will or good works. See, therefore, how He says: "To you it is given to know the mystery of the kingdom of heaven." He did not say: "To you it is given, to someone who has the knowledge of good and evil." If, therefore, there is someone who does not possess the grace of the knowledge of good and evil, it is not the fault of the man not having it, but of God who is not giving it. But if all men understand good and evil, yet not all possess the grace of knowing the mystery of the kingdom, the fault is not of God who does not give, but of the man who does not seek, nor hastens, nor labors that he might deserve to receive. For if you had made use of that general knowledge of good and evil, that is, if you had used it well, you would justly have deserved this special knowledge of knowing the mystery. But if you have hidden that general knowledge in the earth, which is given for the necessity of nature, how will you deserve this special knowledge, which is given for the remuneration of a good will or of works? And this is what another evangelist says concerning the wicked servant, who hid his talent in the earth and made no fruit from it; his Lord not only took the talent from him, but further ordered him to be punished: that is, He ordered the guilty one to be punished as one who did not bear fruit. See that He was prepared to bestow the other grace upon him also, if he had made fruit of the first. 12. "For he who has, it shall be given to him, and he shall abound." That it is possible for something to be added to him who has is true: but that it should be taken away from him who has not is impossible. How does this proceed? For if that is taken away from him which he did not have: if he did not have it, what is taken away from him? But it proceeds thus: He who has some intellect, and does not with it perform righteousness pertaining to the glory of God, but on the contrary occupies it with earthly things, while having it, he seems not to have it: because as far as he is concerned, though seeing, he is said to be blind. He who brings nothing to God does not have it. As a man whose eyes see iniquity, not equity, is said as far as God is concerned to be blind, as it is written: "Let them alone; they are blind, and leaders of the blind" (Matt. 15. 14): because they see for the devil, not for God. Just as he who lives in sins is said to be dead, as it is written: "And you, when you were dead in your sins" (Ephes. 2. 1 and Coloss. 2. 13): because such a one does not live for God, but for the devil; just so he who has intellect, and does not do good with it, as far as God is concerned, does not even have it: and for that reason even that which he has is taken away from him, so that he does not even understand what is good, and is already led as a blind man by demons through all evil works. When, therefore, you see a man who, even if he does not do good works, yet at least delights in hearing what is good: he is indeed fruitless, yet God has not yet taken from him this very thing that he had, but waits for him, that he might be converted to repentance and do good. But when you see a man who not only does not do good, but does not even delight in hearing the good itself: understand that God has already taken from him this very thing that he had, so that he might understand the good, and he is dead as far as God is concerned. For he cannot revive, unless perhaps as far as God is concerned, who can also raise the dead. He, therefore, who by having does not want—as we have said, that which he has is indeed of nature; but that which he has not, of the will—he who has indeed, but does not want to possess.
B The Jews, however, who had the law and lived according to the law, had the knowledge of Christ added to them. For those who, having the law, were as though they had it not, because they did not live according to the law, from them even the law itself which they had was taken away; and nothing of the law remained among them except the mere Scripture of the books, as every observance of the law perished. For thus it will happen also to Christians. For to those who truly have Christ, living according to Christ's commandments, the kingdom will be given, so that they no longer trust in an absent Christ, but see Him present. But to those who, having Christ, are as though they have Him not, because they do not live according to Christ's commandments, even this very thing is taken away from them, that they seem to acknowledge Christ, so that they might believe the Antichrist: or certainly so that, condemned on the day of judgment and separated from the party of Christians, they might lose even this very thing, that they seem to be Christians, being counted with the infidels. Thus it has happened also to heresies; because they, having the truth of the faith, did not truly have it, not living according to it, it was taken away from them, so that they believed lies instead of truth. Such also are those who daily pass over to perfidy, since, having the faith, they use it badly. God will take it from them, and they will pass over to perfidy, and He will cast them out, and that which the Apostle says is fulfilled in them: "Because they did not receive the love of the truth, God will give them the operations of error, that they might believe a lie, and be judged" (2 Thess. 2. 10. 11). 13. "Therefore I speak to them in parables, because seeing they do not see." If He had said, "Therefore I speak to them in parables, that seeing they might not see," perhaps the fault would not be of the non-understanding Jews, but of Christ, who was speaking in such a way that He was not understood by them. Now, however, He says: "Therefore I speak to them in parables, because seeing they do not see." You understand, therefore, that it is not the fault of Christ, who was unwilling to speak openly, but of those who, hearing, would not hear. For it was not because Christ spoke in parables that they were seeing and not seeing; but because they were seeing and not seeing, therefore Christ spoke in parables to them. Behold, they saw the miracles of Moses: did they truly see? For if they had truly seen, they would surely have feared God, the doer of miracles. Behold, they heard the teacher of the law: did they truly hear? For if they had truly heard Him, they would surely have lived according to the law, and would have believed in Him, whom the law prophesied. They saw those miracles, but seeing, they did not see. But if they had seen them, they would have profited from them. Since, therefore, it is easier for those who see to know what they see than for those who hear to understand what they have heard, how could they, hearing mysteries, understand, if they, seeing miracles, did not know them? Because the Jews were accustomed to see and not see, and hear and not hear: therefore God did not give them the eyes of faith, that they might see the divine miracles of Christ, and hear His living words, and not similarly despise Christ, knowing Him, just as they also despised the law, while having it: therefore the prophet also said to them: "Hearing you shall hear, and shall not understand" (Is. 6. 9). Let us see of what thing the prophet denies the intellect to them. Not that general one which is given for the use of nature, without which no one can live, but this spiritual one for knowing the mystery of Christ, which is given as a remuneration of righteousness.
Homily XXXII from chapter XIX (a).
1. And it came to pass when Jesus had finished these sayings, He departed from Galilee, and came into the borders of Judea beyond the Jordan, 2. and great crowds followed Him, and He healed them there. And the rest. (b) Howsoever gratuitous and useful the good of ecclesiastical peace may be, how burning and with what anxious heart it must be sought I shall explain, so that any seeker might be able to explain it. Read, I say, my most faithful brothers, I urge you, read along with me, grow in
(a) Chapters 14, 15, 16, 17, and 18 are missing. (b) Here the Codex of the Carthusians of the Valley of God resumes: and a little later the same Codex and the Editions add in the margin, "anxious heart." In the text, however, "anxious love."
faith, so that, absent in body, I may be made present with you in faith in Christ. We begin, therefore, to expound the good things from the Good One. I shall pursue what the evangelist says: *And it came to pass when Jesus had finished these words.* A Which words? Those which he had spoken of above. How, from the hearth of the deadly fire of carnal passions, a spark of zeal had fallen upon the chest of the Apostles, and though small, it was already burning so much; but the Lord, who senses the vapor of evils from afar, quickly extinguished the ember by the teaching of humility, as if with a very large fountain of water, before it could be kindled, B saying: *Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven* (Matt. 18. 3), etc. He rendered them solicitous then, and liberated the whole world from the danger of this conflagration. And though they were lightly touched, we have been strongly fortified. And the occasion of the momentary envy of them introduced an eternal cooling of humility to the world.
When Jesus had finished these words, he departed from Galilee into Judea, as the just Lord of all, who so loves some servants that he does not despise others. For even as all of them owe him glory, as to their Lord, so he owes all of them mercy, as to his servants. For if one place should always hold him, he is no longer the possessor of all men, but of some. C He left Galilee, and came into the borders of Judea. He left Galilee, his fatherland, from which he had been born, as the sun ascending higher leaves the east, and came into Judea, as if to the west, where he was about to die, resting in the peace of the passion, so that he might again show us from elsewhere a new rising by his resurrection, so that we may say with the Apostle: *Old things are passed away; behold, all things are made new.* And *great crowds followed him* (2 Cor. 5. 17). D As testimonies of his saving doctrine, as sheep follow the shepherd, begotten and nourished in his own hand, they followed him, as little children follow a father setting out on a long journey abroad, and as a father setting out and leaving behind for them good tokens of love, he performed remedies of healings for the weak. *And he healed them.* Here it is apparent that the people were ready to follow him even into the borders of Judea: but lest any of the Jews should think, as they were detractors, that he was drawing a multitude of the infirm with him for the sake of boasting, for the commendation of his own opinion, and for the testimony of his own virtues, he therefore healed them there and dismissed them: especially since they themselves were sufficient for glory, and the testimonies rising up in their own place were sufficient for the salvation of men.
...saying to him: *Is it lawful for a man to put away his wife for every cause?* To a chaste man, any wife seems good, because perfect love does not perceive vices. He who loves his wife has no necessary law regarding the dissolving of marriage. But where a law is sought concerning the dissolving of marriage, there hatred is already demonstrated: where hatred is found, there it is known that fornication exists. Just as if you see a man assiduously cultivating the friendships of physicians, from the fact itself you immediately understand that he is infirm: so also when you see a man or a woman asking about the law of dismissing wives or husbands, know that that man is lascivious, and that woman is a harlot. So also the Jews were fornicating and contaminated men, who, having wives, seemed not to have them: because the wife for them was not, as it were, a pleasant possession of chastity, but as it were a desert of the heat of lust bound therein. For in marriage, chastity is immediately delighted in, but lust, as if bound by the bond of wedlock, is tormented. And let it not be novel, what we say, that chastity is delighted in within marriage. For the first degree of chastity is sincere virginity; the second, however, is faithful marriage. Therefore, the second species of virginity is the chaste love of matrimony. They approached Jesus, therefore, tempting him, so that they might see if he were a friend of their will, or a patron of chastity: so that if indeed he said that it is lawful to dismiss, they would praise him: but if not, they would contradict him: and this is properly to tempt. But he who truly asks, whatever he may hear, finds rest. *Is it lawful for a man to put away his wife for every cause?* O unbridled lasciviousness! They knew that they had no suitable cause for dismissing wives, except for mere filthiness, as they were joining to themselves now one, now another: therefore they feared to ask. From what causes? Lest they bind themselves within the straits of certain causes. But they asked if it is lawful for any cause at all, knowing that lust knows no limit: but however much it is exercised, so much the more it is kindled; not lightly, nor does lust hold itself within the limits of one marriage.
4. *He answering said to them: Have you not read, that he who made man in the beginning, made them male and female?* That is, you have indeed read, but you were unwilling to do what you read. He provokes their conscience to testimony, that he might show them that they were asking, not so that they might firmly learn what they doubt, but so that they might excusably do what they sin inexcusably. *And male and female.* Not male and many females, so that it might be lawful for one male to possess many females: nor many males and one female, so that it might be lawful for one female to receive many men: but male and female, so that one female might think no male to have been made in the world, except one: and one male might think no female to have been made in the world, except one. For he did not take two or three ribs from the side of the man, and make two or three women (Gen. 2. 21). When, therefore, a second or third wife has stood before your face, just as Eve then stood before Adam, how do you say to them, *This now is bone of my bones* (Gen. 2. 23)? For even if that woman is truly a rib, she is not, however, yours. If, therefore, you have not said it to her, do not confirm her to be your spouse: if, however, you have said it, you lie. If, therefore, God for this reason created male and female from one, so that they might be one: why then do not further man and woman arise from one womb, just as certain birds? Because God, although he indeed created male and female because of the necessity of generating children, was nevertheless always a lover of chastity and the author of continence. Therefore he did not preserve that type in men, so that if indeed a man wishes to marry according to the first disposition of human creation, he may understand what a husband and wife are. But if he is unwilling to marry, he has no necessity of marrying because of the conjunction of birth, lest by chance he might seem through his own continence to lose another, whom he did not wish to be in continence; how shall we say after the marriage is joined, that one should not separate when the other is unwilling?
5. *For this cause shall a man leave father and mother, and shall cleave to his wife.* For what reason? Because the wife is from the man, and both are of one flesh. Therefore now greater love ought to be between brothers and sisters, because these spouses (a) come from the same parents, those, however, from different ones. But this is too great, because the constitution of God is stronger than the virtue of nature. For the precepts of God are not subject to nature, but nature obeys the precepts. Then, although brothers are born from one, they are nevertheless born so that they may seek different paths. A husband and wife, however, although they are born from different ones, they are nevertheless born so that they may come together into one. Therefore, although these are from one, they are nevertheless not as if from one: because they were created for this, that they might not be one. Those, however, although they are not from one, they are nevertheless as if from one: because they were created for this, that they might be one. Do you see, therefore, that the order of nature does not speak of itself? But consider the ordination of God from yourself. For what humor is in herbs or in trees, this is love in men. Just as herbs are born and grow from humor, so men begin and increase through love. Indeed, the humor ascends from the roots into the herb, but from the herb it does not return to the roots, but
is transmitted into the seed: so also charity ascends from parents into their children; but from children it does not return to parents. Therefore, while parents indeed love their children, they are not so loved by their children: because just as the herb transmits its humor not downward, but upward to the seed, so also man transmits his affection not to his parents, but to the begetting of children. And they shall be two in one flesh. Just as those who love one another spiritually are said to be, as it were, one soul among many souls, the Scripture saying: *Of all who believed, there was one heart and one soul* (Acts 4:32): so also husband and wife who love one another carnally are said to be one flesh. 7. They say to Him: *Why, then, did Moses command to give a bill of divorce, and to put her away?* The doctrine of justice is displeasing to sinners, the interpretation of chastity is grievous to fornicators. If they cannot answer against reason, yet they do not acquiesce in believing the truth. What, then? They betake themselves to the patronage of the most holy man Moses, whose person everyone feared and revered, so that they might destroy the doctrine of Christ—which they could not overcome by reason—through the authority of a stronger person: so that while Moses, who is irreproachable, is feared to be criticized, the interpretation of truth might be silenced: just as men are wont to do when they have a bad case; they flee to powerful men, so that if they cannot win through justice, they may win through personality. As if they were to answer spitefully: What then? Moses commanded in the law, he who was as it were the visible tongue of the invisible God, who saw the incorruptible glory with corruptible eyes, and receiving the testimony of divinity in his countenance brought it to the people (Exod. 34): but you, a most vile man, the son of a carpenter, how do you destroy what he established? If you are the Son of God, as you say, why do you confuse your minister? If you are a man like us, how do you rebuke your author? If it is evil, why did he command it? If it is good, why do you destroy it? 8. Then Jesus said: *Moses, he says, permitted you to put away your wives because of the hardness of your heart.* Frequently Moses, because of your hardness, commanded you injustice as if it were justice, as in the desert to offer sacrifices to God. And how does the prophet speak? *I will not take calves from your house, nor he-goats from your flocks* (Ps. 49:9). But because your fathers had departed from Egypt in body, yet not in mind: for they carried the whole of Egypt with them in their morals: therefore Moses, seeing that they were inclined toward the practices of sacrifices because of carnal affection, if he had ordered them to withdraw from sacrifices, he would not have been heard: because a long-standing passion is not cured by a momentary remedy. He ordered them to sacrifice, indeed, but no longer to demons, as in Egypt, but to the living God. He permitted a half-evil, lest he lose the whole good. For this reason he permitted you to give a bill of divorce, because he judged it better that marriages be dissolved by the permitting law, than that homicide be committed through forced hatred. He permitted you to do evils, so that you would not do worse things. Therefore by permitting these things, he did not show you the justice of God, but he took away the guilt of sinning from the sin, so that with you acting as if according to the law, the sin
with foreign gods, since nature, created rational and subject to God, cannot exist without God: thus, since Christ always administered to them the knowledge of His divinity, because the synagogue, scorning it, passed over to idols, it was found to be an inexcusable adulteress. On account of which it rejected Christ, yet Christ did not reject it: not for any cause whatever, but on account of the cause of its own fornication; because not only did it abandon Christ and join itself to the devil, but it even slew Him for whom it ought to have died. For from the beginning God begot Christ; then He created man, a rational nature of angels and souls, as a spouse, and capable of receiving His word. Therefore He cries out: 6. *What God has joined together, let not man put asunder.* And in many ways indeed does man put asunder what God has joined together. For when anyone dares to say or do anything whereby men are scandalized and withdraw from Christ, man puts asunder what God has joined. But even if no other person does this, yet if the man himself, by sinning, withdraws from God, repelling His Spirit from himself, that man is seen to have put asunder what God has joined. 10. *His disciples say to Him: If such is the case of a man with his wife, it is not expedient to marry.* Hearing this, they thought among themselves: A good woman is hard to find, as Solomon testifies: *A good man you will find in a thousand; but a woman among all these you will not find* (Eccl. 7. 29).
A description of a bad woman.
What else is woman but the enemy of friendship, an inescapable punishment, a necessary evil, a natural temptation, a desirable calamity, a domestic danger, a delightful detriment, the nature of evil, painted with the color of good? Therefore, if to dismiss her is a sin, it is necessary that either we commit another adultery by dismissing her, or, by keeping her, we have daily battles and bitternesses. Therefore they answered: *If such is the case of a man with his wife, it is not expedient to marry.* Then the Lord did not say that it is expedient, but rather He consented that it is not expedient; but looking to the infirmity of the flesh, He said: 11. *Not all accept this word, but those to whom it is given.* He did not say, "Not all can," but, *Not all accept it*: that is, all are indeed able to accept it, but not all are willing to accept it. A prize is set forth. He who covets glory does not think of the labor. No one would win if all feared the danger of the battle. From the fact that some cannot, and fall from the purpose of continence, we ought not to become more sluggish regarding the virtue of chastity. For if some falling in battle do not discourage the others, but they say that it had been so given to them, they do not apply the matter to the battle, but to the man: how much more ought we to impute the fault to the negligence of those who fall, not to the difficulty of virginity? But what He says, *To whom it is given*, does not signify this—that it is given to some and not to others—but it shows this: that unless we receive the aid of grace, we are worth nothing of ourselves. But since grace is not denied to those who are willing, in the Gospel the Lord says: *Ask, and it shall be given to you; seek, and you will find; knock, and it shall be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened* (Matt. 7. 7, 8). But the will ought to precede, and thus grace follows. For neither does grace work anything without the will, nor can the will without grace. For the earth does not germinate unless it has received rain, nor does the rain fructify without the earth. 12. *There are eunuchs who were born so from their mother’s womb; and there are eunuchs who were made so by men; and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven.* As if someone were to say: What are You saying, Lord? If for any cause it happens to a man not to have a wife, will he have the reward of continence? Not always. For just as a sin without the will does not make an act, so justice is not consummated by the work unless the will is also present. For many in body indeed strive for chastity, but commit adultery in their will. For unless fornication is consummated from the will alone, the Lord would never have said: B *Whoever sees a woman to lust after her, has already committed adultery with her in his heart* (Matt. 5. 28). Therefore the will often sins without the act. That is glorious continence, not that which the necessity of the body's weakness cannot transgress, but that which the will of a holy purpose embraces. Therefore He says: *There are eunuchs who were born so from their mother’s womb; there are eunuchs who were made so by men*—but necessity holds the former, while the will crowns this third one. But that they are born so happens by creation: just as they are born also having six fingers, or four, and similar things. C For which cause some things sometimes happen contrary to the course of nature. For if God, as He constituted it from the beginning, were to leave each nature so that it might always immutably remain in its own order, the operation of God would be brought into oblivion before men: for the nature of things would be estimated to rule itself. As for example, God constituted naturally that in winter there should be coldness, and in summer heat; that the earth should bring forth fruit; that rain should descend from heaven. If these things, just as they were constituted from the beginning, were to remain immutably in their state, it would be found that God had indeed constituted them from the beginning; and for the rest, He had left all nature in its own power, and by this it would come about that creation would no longer have need of a Creator. Therefore the nature of things is sometimes turned against its own nature, so that God, the Artificer of natures, may always be brought to memory, and the Maker of His own nature may always be necessary, and that He may be seen to do His works not only once, but daily. Therefore in the Gospel concerning the blind man, who was born so, the Lord says: *Neither has this man sinned, nor his parents, but that the works of God might be manifested* (John 9. 3). Not only is it to be understood simply, as many think, that, with the blind man healed, the power of God is known—that is, God working. Otherwise, with all infirmities healed, the power of God is known: but He says this in his person for this reason, because he had been created without eyes against the rule of nature, so that in the transposition of nature the work of God might be understood, while nature is corrected. 13. *Then little children were offered to Him, that He might lay His hands upon them and pray.* Then, namely, when the Lord was making a discourse about chastity and was pronouncing eunuchs blessed. For as the Lord was referring to and saying concerning the glory of continence, *There are those who make themselves eunuchs for the sake of the kingdom of heaven*, some, hearing, offered Him infants, boys most pure in chastity. For they thought that the Lord would praise only those who are pure in body, and not also in will; not knowing that the Lord did not beatify those as eunuchs whom the necessity of childhood makes chaste, but (those whom) virtue (makes) continent. But the disciples were rebuking them. O flesh, friend of bad things, and not a friend of good things! Because it is not delighted in the good, therefore it easily forgets the good: but as for evil, whatever it has heard, as if planted naturally in its heart, thus it always retains. For no one can ever forget what he loves, nor retain what he hates. For a little before, receiving a child, Christ had said: *Unless you become as this child, you shall not enter into the kingdom of heaven* (Matt. 18. 3). And behold, the disciples, having immediately forgotten the child's innocence, were rebuking the children from approaching Christ as if they were unworthy, even though they themselves had been invited to [model themselves on] their likeness. For who could deserve to approach Christ, if simple infancy is repelled by Him? For they thought they were doing honor to Christ, while doing damage to His glory. For just as it is damage to a physician if the sick are drawn away, so it is damage to Christ not to have those whom He may save. For if, waiting for the sinful Samaritans, concerning whom He Himself commanded as if concerning the unworthy, *Into the cities of the Samaritans do not enter* (Matt. 10. 5), yet He rejoiced in their arrival, saying: *I have food to eat, which you do not know* (John 4. 32): you may think how much more He hungered for the salvation of innocent children. Therefore He said: 14. *Do not forbid the children.* For if they are to be saints, why do you forbid them to come to the Father? But if they are to be sinners, why do you pronounce a sentence of condemnation beforeyou see what fault they have? A For of such is the kingdom of heaven. Of "such," not of all. For as they are now, they are mine; as they shall be afterwards, they are their own. Therefore, honor what is mine; but for what shall be theirs, have mercy. For of such is the kingdom of heaven, who are chaste by virtue, as children are by age. Of such is the kingdom, who have simple eyes as children, and know not the differences of persons. For see, a child, if he sees a man, sees nothing else in him but this alone, that he is a man: he does not understand his dignity, he does not consider his clothing. But a perfect man, when he sees a man, does not look at the fact that he is a man, but immediately thinks of his dignity, and estimates his garments. Do you see, then, that an imperfect child is wiser than a perfect man? For the man does not look at the man whom God created, but at the ornament which the devil invented. But the child does not look at the ornament which the devil invented, but at the man whom God created. Before a child is filled with the diabolical poison of worldly malice, he knows the work of the Creator; but when he has been inebriated by the spirit of the world, he no longer looks at the work of the Creator, but at the allurements of the corrupter. B The present place instructs all parents to offer their children incessantly to priests: because if they offer them to the priests, they offer them to Christ. For it is not the priest who lays on hands, but Christ, in whose name the hand is laid on. For if one who does not offer his food to God by prayer eats it defiled, according to what the Apostle says of them: "For every creature of God is good, and nothing to be rejected, which is received with thanksgiving: for it is sanctified by the word of God and prayer," saying, "It is sanctified by the word of God and prayer" (1 Tim. 4:4, 5), he shows that it is stained unless every food is cleansed and sanctified by prayer: how much more is it necessary for children to be offered to God and sanctified? The cause, however, of the sanctification of food is this: "The whole world is seated in wickedness" (1 John 5:19). And everything that is part of the world is seated in wickedness, and for that reason it must be sanctified. Consequently, infants also, when they are born, are themselves seated in wickedness as far as the flesh is concerned: for all flesh, as a part of the world, is seated in wickedness. Therefore, it is necessary for children to be offered, that prayer may be made over them incessantly: for food is sanctified only once. For we eat it, and it passes away; but a man, whom the adversary incessantly pursues and defiles, must always be sanctified. Otherwise: Having suitably refuted the tempting and lascivious Jews, the children are offered to Christ as a mystery of the nations, in the faith of the little ones, and of those who as yet take only the food of milk, whom their fathers offered to Christ: as it is the order to understand, the gospels of the individual nations are placed, which the disciples in the figure of the princes of the Jewish people were forbidding: for the Jews always did everything so that the nations might not be saved and brought to the faith.
Homily XXXIII on Chapter XIX.
16. *And behold, one came to him and said: Good Master, what good shall I do that I may have eternal life?* And the rest. It is not without reason to be asked in this place, why here the man is asking Christ about this adolescent, "Good Master, what good shall I do that I may possess eternal life?" when the Lord had finished the narrative, at the end he added thus: 30. "For many," he said, "will be first who are last, and last who are first." That this is said of the Jews and the nations, no one doubts. Lest by chance, therefore, this adolescent is introduced in a mystery of the Jewish people, who are always adolescent, always boasting and fickle. For this is how Christ is accustomed to act, for the most part, when he is about to speak of the mystery of some matter: he first introduces one doing the same thing corporeally, so that, finding the occasion from that, he may carry out the corporeal narrative of a mystery, which is the proposition of the matter: for example, when he was about to speak of checking the boasting of the Pharisees in Luke (Chapter 14), he first introduces the dropsical man, and healed him, C so that in the corporeal swelling of the dropsical man, the inflation of the Pharisees' boasting might be pricked. D So here, when he wanted to expound the mystery of the refutation of the Jews and the election of the nations, from that word which he says to Peter, 29, "And everyone who has left father and mother," etc., up to the subsequent parable about the laborers hired into the vineyard, at the first, third, sixth, and ninth, and eleventh hour, how the nations were to be preferred to the Jews: he introduced this adolescent, boasting and fickle, and loving his own carnal goods more than the heavenly promises of Christ: so that by the corporeal passion of this adolescent, the spiritual passion of the Jewish people might be demonstrated, on account of which he did not believe in Christ: that is, on account of the things that pleased himself, on account of vain boasting, on account of the gains he received from the Law, he remained in the Law. Therefore, whatever is said about this adolescent must be accepted as if said about the Jewish people. The Jewish people, therefore, was an adolescent, not in age, but in fickleness: immature in morals, not in years. For all carnal vices are indeed juvenile, as the Apostle said: "Flee youthful desires, pursue justice, mercy, piety." There is boasting, by which one wishes to be seen as more than he is: or in everything he wishes to be seen not as he is. For we have known the Jewish people to be such in the Scriptures, just as the Lord also says of them: "They do all things that they may be seen by men." Item: "Woe to you, scribes and Pharisees, hypocrites, who love the first chairs in the synagogues" (Matt. 23:6), etc. Item: "Woe to you who justify yourselves, but God knows your hearts" (Luke 11:43 and 16:15). For which reason they are also called fig trees, having leaves without fruit, that is, the appearance of sanctity, not the sanctity itself, which they pursued in the estimation of justice, but abhorred in their deeds. And see how in the very beginning of the narrative he signifies the customs of the Jewish people. For he says: "Good Master, what good shall I do, that I may possess eternal life?" Because the Jews were always interrogators of God, and not listeners: praisers of the saints, and not imitators: hearers of the Law, and not doers: always learning, and never arriving at the knowledge of the truth: boasting in the Law, and by the transgression of the Law dishonoring the Lord God. Still, consider also that he asks nothing about the action of God, what he should believe, or how he should believe: but this, "What shall I do to possess eternal life?" because all hope of salvation among the Jews was in works, not in faith, as the Apostle says of them and the nations: "That the nations, which did not pursue justice, have attained to the justice of the Law: because it was not of works, but of faith: but Israel, in pursuing the justice of the Law, has not attained to the law of justice: because it was not of faith, but of works" (Rom. 9:30–32). The first justice, however, is to know God the Father and his Christ: the last justice, however, is to do good works, just as when the Lord had said to certain Jews: "Work for the food which does not perish, but which remains," and to their questioning, "What shall we do that we may work the work of God?" he answered, "This is the work of God, that you believe in him, whom he has sent" (John 6:27–29). They, however, neglecting the work of the recognition of God, which is the principal Christian work, always turned to the devil, and were asking about the works of justice. Therefore, they lost the recognition of God, and never fulfilled the works of justice, because the virtue of the work of justice is the recognition of God.
17. *Jesus says to him: Why do you call me good? No one is good except one, God.* Was he not himself good, although he was the Son of God, God? For just as he himself is the Son of God, and he himself is God, as Son: so when he is good God, and he himself the Son of God is without doubt good, as the son of the good one. And so the Jewish people, having the recognition of one God, did not want to acknowledge Christ as either the Son of God or God. For this reason he repelled the praise offered to him by him, because he was not calling him good as God, but as a good man.
A And in truth, as far as the Jews were concerned, who worshipped one God and did not acknowledge Christ as the Son of God, there was no one good except God alone; but among the faithful, just as the one God the Father is good, so also the only-begotten God is nonetheless good. I think, however, that if he had said to him, "Holy Master," or even, "Just one," he would have replied in the same way: "Why do you call me holy, or just? No one is holy except God alone: no one is just except God alone." From all of which we learn that, just as Christ then repelled his praise because he did not know him, so he always repels the praises of all who are ignorant: consequently, neither does the Father accept the praises of those who do not know him as he is. Did not the Gentiles worship God and yet remain ignorant, as the Apostle was saying to the Athenians: "For as I walked about your images, I found an altar with the inscription, To the Unknown God: therefore, him who you worship in ignorance, him I announce to you" (Acts 17.23)? But he did not accept their worship, because they did not know him as he himself wished to be known. But if Christ did not accept the praises of the Jews, nor God the Father those of the Gentiles, because they did not know him as it was fitting for them to know him: undoubtedly neither do the Father or the Son accept the praise of heretics, since even they do not know who the Father is and who the Son is, erring regarding both and confounding them both, since he who knows the Son, he also knows the Father. And if they do not accept their praises, consequently they do not accept their works, however just they may seem. This is why when they said, "In your name we have prophesied, and in your name we have cast out demons, and have done many works," Jesus said to them, "Depart from me, I do not know who you are" (Matth. 7.22-23). B "If you wish to enter into life, keep the commandments." How wisely he says, "Keep." For the other had asked, "What good thing shall I do?" while he, on the contrary, answered him, "Keep." He did not say, "Learn the commandments," because God, the Maker of rational nature, had taught him; but "Keep," because he was not keeping them. For in the fact that he is warned to keep them, it is shown that he had not kept them. For he is not the "good" man who asks about the good, but he who does what is good. 18. "You shall not commit murder." In the person of that one man, whoever he might be, he speaks consistently in the person of the Jewish people. For as God, knowing whatever the Jewish people were going to do, either to him or to his disciples, or were already doing, anticipating those same things, he warns them and says: "If you wish to enter into life, do not commit murder." But they murdered both him and his disciples. "You shall not commit adultery." But they committed adultery, falling away from their own God and the husband of their souls, with the devil, the corrupter. "You shall not steal." But they did steal, stealing indeed the faith of his divinity from his work, and saying: "This man does not cast out demons except by Beelzebub the prince of the demons" (Matth. 12.24): so that they might not believe in Christ through that work. Furthermore, they stole the truth of his resurrection from the whole world, as far as they were concerned, giving much money to the soldiers so that they would say: "His disciples came by night while we were asleep, and stole his body" (Matth. 28.13). "You shall not give false testimony." But they said against the Scriptures, "We know this man, from where he is" (Joan. 7.27). Then they brought forth false testimony, saying: "We heard him saying, I will destroy this temple made with hands, and in three days I will rebuild it" (Matth. 26.61). They said similar things against Stephen too. 19. "Honor your father and your mother." But they honored neither their father God, who had sown them, nor their mother, the Church of the patriarchs and prophets, but like the brood of vipers, they tore them and went out from them. "And you shall love your neighbor as yourself." But they did not love Christ, who had become their neighbor according to the kinship of the flesh. C Because, therefore, even in days of old he had commanded them through Moses to keep these things, and later through himself, but they did not keep them: for this reason they did not enter into life, that is, into the acknowledgment of God the Father and of Christ. 20. "And he answered: All these I have kept from my youth." The birth of the Jewish people was from the time of Abraham up to their departure from Egypt. For at that time that people was like an infant, just as God testifies before the prophet Ezekiel, saying to Jerusalem: "On the day you were born, your navel was not cut, and they did not tie your breasts; and you were not even washed in water for salvation, nor anointed with oil, nor salted with salt, nor wrapped in cloths: nor did my eye spare you, that I might do for you one of all these things, that you might be cared for at all; and you were cast out into the face of the field, in the depravity of your soul, on the day you were born. And I passed by you, and I saw you covered in your blood, and I said to you: 'You shall live from your blood.' And I multiplied you: I gave you as the garden of the field, and you were multiplied, and you were magnified, and you entered into the cities of the cities" (Ezech. 16.4-8). His youth, however, was from the time of Moses up to the kings. His manhood, moreover, was from the time of his kings up to the Babylonian transmigration. His old age, however, was from the Babylonian transmigration up to Christ, when that people was dead, murdering its own life. Concerning those stages of his life, that people also testifies through the prophet, and says: "Lord, I will be mindful of your justice alone, Lord, which you taught me from my youth," that is, from the time of Moses, when it received the law for its instruction. "And even now I will proclaim your wonders": which is in the time of the kings. "And even to old age and senility, God, do not forsake me, until I proclaim your arm to every generation that is to come" (Ps. 70.18): which came to pass in the time of Christ, when those among them who were worthy to believe in Christ proclaimed the arm of the Lord to every generation of the Gentiles, who afterward believed in Christ. How appropriate, however, was the answer that that Jewish people gave, who, although they never believed in their heart, always commended themselves with their mouth, saying: "All these I have kept from my youth." Which was not true. For it also murdered the prophets, and it was always committing adultery with idols, and it always committed the theft of the truth of the Scriptures, just as the Lord also says concerning them: "Why do you make the commandment of God void because of your tradition?" (Matth. 15.3). And it gave false testimonies in the murderers of the prophets, most especially against Isaiah, under King Manasseh, saying: "Because he calls your princes Sodomites, and the Israelite people Gomorrheans" (Isai. 1.10); it blasphemed that it had seen the Lord of Sabaoth, when God says: "No one will see my face, and live" (Exod. 33.20). For which reason also it was sawed by the saw. But D Christ, omitting to refute all those things specifically, as if wanting to show by other arguments that the Jewish people had never kept any of these things, says: 21. "Jesus answered: One thing is still lacking to you. Go and sell all that you have, and give to the poor, and you will have treasure in heaven, and come, follow me." As if he were to say: "I know indeed that you have lied, and in the meantime I accept these things as if they were true. If, therefore, you have kept all those things from your youth, that you might be perfect, 'Go and sell all that you have, and give to the poor, and you will have treasure in heaven, and come, follow me.'" What are the things that the Jewish people possessed? I think that they are those things which Luke describes in this way: "At the hour of the supper he sent to call those who were invited; but they refused, and one said: 'I have bought a farm, and I am going to see it'; and another: 'I have bought five yoke of oxen, and I am going to prove them'; and another: 'I have married a wife, and therefore I cannot come'" (Luc. 14.17-20). The spiritual interpretation of all these things has been made in its proper place. Here, however, we say only this, that for the same reasons for which the Jews are stated there not to have come to Christ, it is understood by the same carnal and earthly reasons that the people departed from Christ. Only the difference in this is, that there the Jews are stated not to have come to Christ because of their love of carnal things
A and of earthly things, and they did not remain in Christ, nor did they consider his works, nor did they hear his wisdom: therefore they did not recognize him as the Son of God, nor did they come to him. But here he points to that people of the Jews, who recognized the Son of God either from the prophets, or from his works, or from his doctrines: and by the concupiscence of carnal gains, or of the goods which followed from the carnal law, they departed from Christ out of avarice, not ignorant of his divinity, but not enduring his true righteousness.
What, then, are the goods of the Jewish people, which are commanded to be sold and given to the poor? First, indeed, the recognition of the one God, the law, the temple, the priesthood, the Levitical order and the various kinds of sacrifices, all of which that people, using them carnally, possessed as fertile possessions. Which, in regard to the estimation of the Jews, seemed great and many: but in regard to the promises of Christ, to be few and exceedingly meager. All of which are commanded to be given to the Gentiles, especially to the poor, and to those having nothing of these, in which that people of the Jews had been rich. For of this people of the Jews, rich and contemptible, and of the people of the Gentiles, poor and being enriched, Mary says in the Gospel: He hath filled the hungry with good things, and the rich he hath sent empty away (Luke 1:53).
This, therefore, the Lord says to the people of the Jews, persuading them that it is better to sell the recognition of one God: "Go, and trade it to the poor Gentiles, who do not have the recognition of the one and true God; but you, ascend to what is greater: come and follow even me, that you may know that this is eternal life, to recognize not only the true God, but also Jesus Christ, whom he has sent." You possess a temple: trade it to the poor Gentiles, who do not have the temple of God, and who are first coming to the recognition of God; and come, follow me, that you may also yourself be made a temple of God. For it is of those who are taught and are beginners to have a temple of God; it is of those who are perfect to be a temple of God. You possess the law: trade it to the poor Gentiles, who do not have the law: but you come, follow me, and you shall be in grace, knowing that the law is not made for the righteous, but for the wicked and sinners; but grace is the reward of perfection.
You possess the diverse commandments of the law: for example, you have this commandment: Hear, O Israel, the Lord thy God, one God is (Deut. 6:4): trade it to the poor Gentiles, who do not have one God. You have, "Thou shalt not make an idol" (Levit. 20:1): trade this to the poor Gentiles, and who through ignorance worship many idols; but you follow me, that you may have eternal life. And this is eternal life, that you may know the one true God, Jesus Christ, whom he has sent (John 17:3). You have, "Thou shalt not kill" (Exod. 20:13): trade this to the Gentiles who commit many murders: but you follow me, that you may not be angry. You have, "Thou shalt not commit adultery" (Exod. 20:14 and Deut. 5:17): trade this to the lascivious Gentiles, that they may learn not to commit adultery: but you follow me, that you may not lust. You have, "Thou shalt not forswear thyself" (Levit. 19:12): trade this to the Gentiles, that they may learn not to forswear themselves: but you follow me, that you may not swear. You have, "An eye for an eye, a tooth for a tooth" (Exod. 21:24): trade this to the Gentiles, that they may not, while suffering evil, inflict evil: but you follow me, that whoever strikes you on one cheek, you may offer him the other also. You have, "That thou shouldst hate thy enemies, and love thy friends" (Levit. 19:17, 18): give this to the poor Gentiles, who lack all righteousness, who did not even keep a good conscience toward their friends: but you follow me, that you may even love your enemies, since the poor must have all these things, so that their life may be comforted therein. All those things belong to beginners, not to the perfect. If, therefore, you have traded all these things to the poor Gentiles, and have followed me, through these greater things which I have spoken, it is manifest that you kept all those things from your youth, and progressing in your old age you emptied yourself of those things which were for the young. But if through these greater things you do not wish to follow, it is manifest that you not only did not keep all those things from your youth, but you do not preserve them even now in your old age. But how can it be that his old age is sterile, whose youth was fruitful? Nor is it possible that he who began from goodness himself should not grow in that goodness. For it is not the case that he should become worse in his state, but it is necessary that he who is exercised should always grow toward what is better.
22. B But he, having heard these things, went away sad: for he was one having many possessions. For truly, on account of two causes, the Jewish people departed from Christ. Either on account of their own sins, because they had never kept God’s commandments, as the Lord, speaking to Nicodemus, testifies, saying: *But he that doth not believe in the Son of God, is already judged.* And this is the judgment, that the light came into this world, and men loved rather the darkness than the light: for their works were evil. For everyone who does evil, does not come to the light, lest his works should be reproved (John 3:18–20). Or on account of the customs of the law which clung to them: just as he shows in the parable, in which those invited excused themselves on account of a field, on account of oxen, that is, on account of carnal gains. For the priests, indeed, did not come to Christ, lest they should lose the gains of the sacrifices: but the people, because through the sacrifices (as they thought) their sins were blotted out. But what kind of cleansing is there in one who attains to the remission of sins by the blood of animals? For as much as he grieves at the slaughtering of animals, so much is the people also cleansed. Therefore the prophet says: *If thou hadst desired, I would have offered a sacrifice; thou wilt not be delighted with burnt offerings. A sacrifice to God is an afflicted spirit* (Ps. 50:18, 19), etc.
But how the Jewish people went away from Christ sad in soul is understood by one who considers what spiritual joy is. For the joy of the heart is to have a good conscience toward God, and to be spiritually rejoicing, and on account of this not to despair. But how could that people have a good conscience toward God, and be spiritually rejoicing, who, knowing Christ to be the Son of God through his works, on account of their sins, or on account of the carnal gains of the law, despising Christ, preferred to be in the corporal possessions of the law than in the grace of Christ? And therefore, as he was going away, the Lord says:
23. Hard it is for a rich man to enter into the kingdom of heaven. 24. It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of heaven. C Since it is easier, the Gentiles, who had been of a crooked mind, were to enter through the narrow door of the heavenly kingdom, than the Jews who seemed to be rich. But the Jews were rich in the law, in the prophets, and in the other patriarchs, rich in the Scriptures, in the temple, in the priests, in the Levites, in the sacrifices, and in the other arrangements pertaining to religion, all of which did not build them up in holiness, but puffed them up with pride. For among themselves they were delighted to serve the devil, but before others they wished to appear as worshippers of God. But the souls of the Gentiles were assimilated to crooked camels, in which there was the hump of their idolatry: because the knowledge of God is the uplifting of souls. Whence also men, because they had received the knowledge of God from God, were created upright: but animals, because they do not have the knowledge of God, were made prone by nature, that is, incurved. Thus also idolatry, which seems to be their uplifting, that is, religion, is rather the depression of souls. For as before all the righteousness of works, the greater righteousness is to know God: so before all sin, the greater sin is to worship idols. As, therefore, the hump of the camel, which seems to be the uplifting of the sublimity of his body, is itself rather the depression and deformity of it: so the idolatry of the Gentiles, which seems to them to be a greatest thing, the religiosity of spiritual righteousness and the uplifting of their souls, is itself rather iniquity, and incurvature, and the depression of their souls. For on that account they can neither lift their heads of their souls upward to God, nor arrive at the knowledge of God, being depressed by their idolatry. And just as upon the back of all beasts of burden a load does not stand unless it has been strongly bound to it: but upon the camel it rests even without the binding: for the hump itself holds the load in itself, and it is apt for D
A carrying the burdens of sins. For while the Gentiles know that their idols can neither see, nor hear, nor understand what is being done, nor be angry, nor take vengeance, they not only do not abstain from idolatry and turn to the true God, but they daily add more sins, as Solomon says: *A sinner shall add to sin* (Eccli. 3. 29). Furthermore, all animals, however willingly they may look at the ground, can always, when they wish, lift their neck toward heaven; the camel alone can never lift its neck upward, being weighed down by its hump: so, although all sinners willingly B always look at earthly things, nevertheless, whenever they wish, they can turn themselves to heavenly justice: but the Gentiles are in no way able to straighten themselves and turn to divine things, being curved and blinded by their idolatry. Therefore, just as the camel can neither look downward with a straight neck, as other animals do, nor look upward with a straight neck, as man does, but its head hangs in the middle between up and down: so also the Gentiles are not entirely assimilated to animals, nor are they like humans. Because of their human and rational intellect, they are not like animals, because they never attend to heavenly things, but always to earthly ones. Next, just as all animals have legs C equal to their body (for the legs of each animal are nearly as high as its own body, or slightly more: but above all animals, the camel has legs much longer than its body, whereas man has legs equal to his body): so all righteous men, according to what they are, have corresponding intentions, thoughts, and acts. For the feet are the intentions by which they pass from one thing to another: whence the prophet also said: *Lord, my heart is not exalted, nor are my eyes lofty, nor have I walked in great things, nor in wonders above me* (Ps. 130. 1). Likewise the Apostle: *But I spare you, lest any man should think of me above that which he seeth in me, or heareth any thing from me* (2 Cor. 12. 6). Sinners, however, propose things D greater than they are: they make their own intentions, and thoughts, and acts greater than the virtues they possess, so that they always appear greater than they are; and most especially the Gentiles, who, over and above that pride which all sinful and worldly men possess, even extended their intentions, and thoughts, and acts to hidden heavenly things, wishing to show themselves beyond what their human nature actually was. Furthermore, in another way, the Gentiles are assimilated to the camel, because the camel is neither entirely unclean nor entirely clean. It is clean, because it chews the cud: but it is unclean, because it does not have cloven hoofs: so also the Gentiles, because they are empty, are not entirely clean. They were indeed clean, because they also dealt with things that were of God: that is, they chewed the cud, and lived reasonably almost according to God; but their conduct, which is the foot, they do not have divided in two, that is, into both faith and works, but they have works only. And just as the foot of the walking camel does not dissipate the earth, but since it is soft, it agrees with it and takes hold of it: so also the conduct of the Gentiles, although it was not good, was not dissipating the earth, that is, the carnal nature, but was convenient to the carnal nature, and was according to the will of that nature. Now, so that what we say may become manifest, let us take the example which is spoken of in Job concerning the intelligible horse and rider, in this way: *Who in anger*, he says, *demolishes the earth* (Job 39. 21). Therefore, whoever is the intelligible and warring horse of Christ, bearing its rider upon it, does every good and spiritual work, acting in anger, raging against his own carnal nature, in that the malice of the flesh is displeasing to him: and opposing it, he does what he does in the destruction of his own flesh, and dissipates his flesh. For if anyone performs spiritual virtues, he mortifies his own members: how much more does he also dissipate, that is, demolish, the earth? But the Gentiles, although they did good works, yet because they did not do them for God, but either for the sake of human estimation, or for the sake of the future memory of a name, or for this reason alone, that to do good is good: their very conduct did not dissipate their carnal nature, because this very good, which is done for the sake of something vain and not for God, is according to the flesh, and according to the will of the carnal nature, and is not contrary to the carnal nature, for which reason it does not dissipate it either. The needle, however, is the word of God, which is the Son of God himself, whose first part is subtle and sharp. It is subtle according to the cause of his divinity, but sharp according to the cause of his incarnation. It is all straight, and having no deviation, or scruple, through whose wound of passion the Gentiles have already entered into eternal life, which He alone can sew up, by whom the tunic of immortality was stitched, which had long since been torn over Adam. It is the needle that stitches the flesh to the spirit, no longer able to separate itself. This needle has joined together both the Jewish people and the Gentiles, of whom the Apostle says: *For he is our peace, who hath made both one* (Ephes. 2. 14). This is the needle that has coupled the broken friendship of angels and men. This is the needle that pierces and passes through, and does not make a wound. And why is it difficult for the Jewish people to enter into the kingdom of heaven? First, as we have said, because of carnal uses: for the law has bodily gains, and present ones: but Christ promises spiritual and future things. Yet for carnal men, the present is always preferred to the future, and bodily things to spiritual ones. And not only was the use of sacrifices carnal, but every promise of the law was also carnal and earthly. For if we cannot persuade Christians that they ought to despise riches: for they say to us, "If God had not wished men to have riches, he would not have created them in the world": how much more difficult was it for the Jewish people, rich according to [the standards of] men, to be persuaded to abandon the riches of the law and of the entire Jewish cult, which they had received from God? For they said: "If God had wished the law and the temple to be despised, he would not have delivered all those things with such reason and diligence." But for the people of the Gentiles, that is, the camel, it was easy to pass through the eye of a needle, that is, through the narrow gate, of which it is written: *Strive to enter by the narrow gate* (Luc. 13. 24). Why? Because all the culture of the Gentiles was vain and irrational. But it was not of great labor to convert rational men from an irrational culture to the worship of the living God. And if the Gentiles are torn away from the irrational cultures of their gods with such labor: how much more difficult is it for the Jews to be torn away from the rational cultures of God? Therefore he said: *It is easier for a camel to pass through the eye of a needle, than a rich man to enter into the kingdom of heaven.* 25. *And his disciples were amazed, saying: Who then can be saved?* 26. *To whom he answered: With men this is impossible: but with God all things are possible.* And truly, as far as men are concerned, it was both incredible and impossible that the people of the Jews could be saved, who after so many sins of iniquitous acts, after so many idolatries, after the killing of so many prophets, finally even killed the Lord of heaven and earth himself as far as they were concerned: but with God it was made possible. But that it was possible for God to save the Jewish people, possessing many riches in the law, the multitude of believing Jews bears witness, whether by
their own testimony or through his apostles: so that the human mind may not grasp the unfathomable abyss of his goodness, but, being overcome, may marvel at it. Yet, because the Lord said, "With men this is A impossible, as far as human nature is concerned, but with God it is possible," see how suddenly Peter is awakened, one from the wealthy people, and from the person of the slow-to-believe Jews, and becoming as it were a witness to the power of God, he confirms Christ’s promise and says: 27. "Behold, we have left all things and followed you; what then shall we have?" But because both Peter himself and all the apostles and the rest of the believing Jews believed in Christ against human possibility through the power of God, he himself bears witness, saying to Peter: "Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but my Father who is in heaven" (Matt. 16.17). This saying applies to everyone, so that it may be said to each individual whosoever: "Because you are blessed, for flesh and blood has not revealed it to you, but my Father who is in heaven." 28. But Jesus said to them: "Amen I say to you, that you, who have followed me, in the regeneration when the Son of Man shall sit on the seat of his majesty, you also shall sit on twelve seats, judging the twelve tribes of Israel." However, it was bound to happen that on the day of judgment the Jews would answer: "Lord, we did not know you were the Son of God, established in a body." For what man could have seen the treasure hidden in the earth? The sun concealed in a cloud? Who suspected the morning star would be born on earth? Who thought that the woman who closed paradise, so that no one might enter it, would herself become the first gate of paradise, that through her B the light would go forth through which darkness had entered? "Therefore, it was not the stubbornness of our heart that drove us to your injury, but the consideration of the flesh that deceived us." You will answer them: "And we were men just as you, having a similar soul and the same nature of flesh, and we lived in one world, imperiled by the same factions of worldly spirits, helped by the same protections of God: in this even you were better than we, because we were sinful men and rustic, and obscure among the people, but you were priests and scribes and princes of the people. We were able to recognize him, being sinful men and rustic: and you, priests and scribes, could not recognize him, you who had the Scriptures before your eyes like lamps and paths? Before we saw his miracles, we understood him: but you could not understand him even after the testimony of all his virtues? How could it happen that almost an entire nation was ignorant of him whom twelve recognized? Be it so, that you did not believe him, not knowing him to be the Son of God; for what cause did you kill him, finding no fault in him? But in us, good will became as it were the lamp of our rusticity: in you, however, malice became as it were the darkness of your knowledge." But I still dare to introduce a more subtle meaning, and to relate the opinion of another wise man. For he explains it thus: that just as the Jewish people were divided into twelve tribes, so also the entire Christian people is divided into twelve tribes according to certain properties of souls and diversities of hearts, which only God can discern and know: so that some souls are as it were of the tribe of Reuben, some of the tribe of Simeon, or Levi, or Juda. For I think that all saints are called the five prudent virgins, although they are numberless, on account of the five spiritual senses: and all sinners are the five foolish virgins, although they are numberless, on account of the five carnal senses. And just as all the Churches of Christ are called seven Churches on account of the seven spirits, although they are many. For all in whom the virtue of wisdom abounds more than the rest of the virtues, one Church is considered; likewise in whom intellect abounds more than the rest of the virtues, another Church is called: and so, treating them by individual spirits, you will find seven Churches. Similarly, also because of the twelve graces, which in the person C of the twelve virgins the angel explains in the *Shepherd*, nonetheless that scripture pleases all Christians, twelve tribes are found to be: for instance, all souls in whom the virtue of truth excels above the rest of the virtues, one is a tribe. For not all graces are equally in all, but one indeed excels more in this, another truly in that. But all Christians in whom Christ dwells are seats of Christ. Therefore, what he says: "In the regeneration when the Son of Man shall sit on the seat of his majesty and you shall sit upon twelve thrones": he promises them the time of Christianity future after his ascension, when all shall receive the word of the apostles into themselves, just as the word of Christ. For that is the time of regeneration, when men regenerated through baptism have been made from sons of men into sons of God. That is the time when Christ sits on the seat of his majesty, as the prophet testifies concerning the future faith of the Gentiles: "The Lord shall reign over all nations, God sits upon his holy seat" (Ps. 46.9). We thought that he said this about the day of judgment. For whoever receives Christ into themselves by believing, they are seats of his majesty. And see that he does not speak concerning the time of the future judgment, but concerning the vocation of all the nations. For he did not say, "When the Son of Man shall come, sitting upon the seat of his majesty"; but so, "When he shall sit on the seat of his majesty." But he began to sit on the seat of his majesty from the time when the Gentiles began to believe in him. Therefore, from the time when Christ sat upon the seat of his majesty, from then also the apostles sat upon twelve thrones, that is, in all Christians according to the diversities of souls, which we touched upon above. For every Christian who receives the word of Peter, becomes a throne of Peter, and Peter sits in him: so also the thrones of all the apostles are those who have received the doctrine of all the apostles and hold it in themselves. This interpretation concerning the diverse tribes of the Christian people, and concerning the sitting of the apostles in seats, the prophet commends, saying: "Jerusalem, which is built as a city, whose participation is in itself. For thither did the tribes go up, the tribes of the Lord, the testimony of Israel, because there they sat upon seats in judgment" (Ps. 121.3-5). If therefore Jerusalem, which is built, is the Church: without doubt also those who have gone up thither are tribes, they are the tribes of Christians, and the seats that sat there are the apostles, for the apostles are the seats of God. Nor is the glory of the apostles small, that their words should sit in the faithful, just as the words of Christ: and in their words the life of all consists, just as in the words of Christ. Thus, therefore, the apostles sitting in Christian thrones, divided into twelve parts according to the differences of souls, judge the twelve tribes of Israel, that is, all the Jews. For when through the word of the apostles, which is in us, he seems to judge the Jews; when, however, the words of the apostles judge the Jews, then the apostles themselves also seem to judge them. But it must be seen if all Christians are both seats of the apostles and of Christ, why all Christians are called, in the person of Christ indeed, as one seat. For he did not say, "When the Son of Man shall sit upon his seats": but, "Upon his seat." But in the person of the apostles, the entire Christian people are said to be twelve thrones. See if this solution has reason, since all the apostles indeed had all good things, not however all to perfection, but each one of them was more perfect in some private good than another: for instance, Peter more perfect in faith than the others, John however in innocence more simple than the others, and so only Christ can discern, who knows the differences of souls. Therefore, Peter rests in faith, John rests in innocence: and the virtue of each apostle is that throne in which he was more perfect than the rest. But all the virtues of Christ are as it were one seat, because in every virtue he alone is equally perfect. For since Christ speaks about the reward to be given to the apostles in this world, that is the testimony which follows, in this way saying D
29. *And every one who has left this or that shall receive a hundredfold, and shall possess eternal life.* That is, not only you, but also all who have followed me, as you have. If, therefore, all receive a hundredfold in this age, the apostles without doubt also receive it in this age, to whom the future reward was promised. *And every one who has left house or brothers, etc.* Because Peter, asking on behalf of the apostles and the rest of the faithful among the Jews, as if he were the first of all, Christ promised thus, not to Peter alone, but to all the apostles, lest perhaps men reading these promises of Christ afterward might judge them promised only to the apostles or the Jews, he usefully adds, saying: *And every one who has left*, that is, whether he be Jew or Gentile. And in other evangelists we have expounded the intellect according to a different sense. But here, according to that hypothesis we proposed—that the young man is in the mystery of the Jewish people, and Peter himself who asks is in the mystery of the believing peoples—the interpretation of this passage fits such that we assign these things to the Gentiles who have left all that pertains to the Gentiles and have fled to the faith of Christ: that is, every one, not only the Jew but also the Gentile, who has left his father the devil, and his mother Ignorance, through whom the devil persistently generates sons from the seed of prohibited error, or brothers or sisters, namely, the associates of that same error. Or if he has left, as one who was a priest, idolatry itself—his wife, through whom he daily generated sons and daughters—and likewise left them together with their mother. Or if he was a teacher of some profession, leaving that very profession as a fruitful field, he believes in Christ: or as a secular dignity, he despises it as a house that masks itself well, for the sake of the faith. But also according to the simple tradition, the intellect is fitting: that when anyone has understood in any way that Christ is the Son of God, he should not, on account of the affections of his parents, or brothers, or children, or possessions, leave Christ, remaining in his prior infidelity, but that for the sake of the faith of Christ all those things should be displeasing, and he should follow Christ; he shall receive a hundredfold. But let us see: how can one who has left all things receive a hundredfold in this age? But this difficulty arises because another evangelist says they will receive it in this age; otherwise, in that age it is not difficult. Therefore, according to sound doctrine, it behooves us to understand what he says, *He shall receive a hundredfold* (Mark 10.30): not that he shall receive a hundredfold of the very thing he lays aside. For it is not possible that one, leaving a father or mother, should receive a hundred fathers or mothers, but rather he shall attain such glory, such grace, such wonderful beatitude, that it shall be worth a hundredfold to him in comparison to the thing he laid aside. Behold, one who has left a father and has chosen God as his Father: is it not true that he has received more than a hundredfold than the carnal father, in that he serves Him by day and night? He does His will, he expects His inheritance, who, after he has bestowed his substance upon his own, never dies; nor does he leave his children orphans: but the sons, as perfect men, possess his riches, and the Father always protects them, guards them, as if they were always infants. He who leaves his mother in order to love more dearly Mother Church, is there not for him more than a hundredfold than a carnal mother? For she gave birth to his bodily flesh, but this one has regenerated his eternal soul. As is the flesh, so is the carnal mother. For when the flesh has died, the generation of his flesh perishes, and the affection of generation is dissolved. For from that point there is neither that son to her, nor that mother to him, because the soul neither generates nor is generated, and knows no father except Him by whose will it was created: it knows no mother except the Church, which regenerated it in faith, which gave it divine commands from the two Testaments as the saving food of sweetest milk from two breasts, which from water and spirit wove for it an immortal tunic, which led it to the perfection of sanctity, so that it might become worthy to possess the substance of its Father. He B who has left a brother that he may have Christ as a brother, is He not better for him than a hundred brothers? He who does not envy his brothers, who does not contend over an inheritance, who for the sake of profit does not break the affection of fraternity, who is prepared to give not only all his possessions but even himself: who, when he has given all, is not diminished in anything? For human substance is always poor, and however much a man has, he thinks he has nothing. But that substance alone is true which satiates every desire and yet superabounds. He who leaves sisters, the graces of God immediately receive him, as the dearest of sisters. For no sister embraces her brother as sweetly as the graces of God embrace a holy soul: for as often as the graces of God cling to our senses and delight us, as often as they embrace our souls, they seem, as it were, to kiss them. If he has dismissed children, God provides him with spiritual children, whom he may teach, whom he may instruct, and to whom he may say with the apostolic voice: *For in Christ Jesus through the gospel I have begotten you* (1 Cor. 4.15): who do not wait for the father’s death. For carnal children, if their father is advanced in age even a little, are wearied by his life; they desire him to die: and if he has not died quickly, they scorn him as if he were wandering in his mind. But spiritual children, the more perfect they are in faith, the more they love their teacher. If he leaves his substance, he is loved by all, honored by all, and by some he is even feared. For God Himself, to whom he has surrendered himself, gives him grace before all. Is not this better for him than the whole earth? Or what substance provides a man with such glory upon the earth as the reputation of sanctity? Furthermore, for earthly substance there is given to him spiritual substance, which the younger and lustful son received from his father and consumed by living luxuriously, that is, wisdom, knowledge, and other innumerable virtues, which are attained by those who, having left worldly faculties, have surrendered themselves to God. 30. *For many shall be the last who are the first, and the first the last.* For the first synagogue had been called to salvation, but that one, being sick with the vice of infidelity in the house of its father, that is, the law, the Church, rising from the infirmity of its sins, ran to Christ, overcoming its languor by faith, and thus snatched away the grace transferred from the synagogue. But the synagogue, seeing that the Church was not only healed of its infirmity but had also become a daughter of God by receiving the Holy Spirit, it also reached out to Christ, urged more by zeal than by faith: just as the Apostle says, *But by their transgression salvation has come to the Gentiles, that they might be emulated by them* (Rom. 11.11). Thus the synagogue, which was called in the first place, believed in the second; the Church, which was called in the second place, obtained the first fruits of salvation with God.
Homily XXXIV. From Chapter XX.
1. *For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers into his vineyard.* 2. And having agreed with the laborers for a denarius a day, he sent them into his vineyard. 3. And going out about the third hour, he saw others standing in the marketplace idle, 4. and said to them: Go you also into my vineyard, and whatever is just, I will give you. 5. But they went. Again, he went out about the sixth and ninth hour, and did likewise. 6. But about the eleventh he went out, and found others standing, and says to them: Why stand you here all the day idle? 7. They say to him: Because no man has hired us. He says to them: Go you also into my vineyard. 8. And when evening was come, the lord of the vineyard says to his steward: Call the laborers, and pay them their hire, beginning from the last even to the first. 9. When they therefore had come who had come about the eleventh hour, they received every man a denarius. 10. But coming, the first supposed that they would receive more; and they also received every man a denarius. 11. And receiving it they murmured against the master of the house, 12. saying: These last have worked one hour, and you have made them equal to us, who have borne the burden of the day and the heat? 13. But he answering one of them said: Friend, I do you no injury: did you not agree with me for a denarius? 14. Take what is yours, and go. I will also give to this last even asto you. 15. Or is it not permitted for me to do what I wish? Or is your eye evil because I am good? 16. So the last shall be first, and the first last. For many are called, but few are chosen. A Christ is the householder, to whom heaven and earth are as one house: the household, however, is a multitude of creatures, as if one who has built a three-story house—that is, the underworld, the heaven, and the earth—so that they might live upon the earth as contestants, but in the underworld as the vanquished, and in heaven as victors; so that we, placed in the middle, should not struggle to descend to those who are in the underworld, but rather to ascend to those who are in heaven. And lest you should happen not to know what you ought to flee or what you ought to follow, He gave you a taste of each, as one living between light and darkness: night from the underworld, light from heaven. Let the night tell you of the darkness of the lower world, and the light tell you of the celestial splendor. B To hire laborers for his vineyard. What is the vineyard of God here? It is not men, as it is elsewhere: for men are called the cultivators of the vineyard. The vineyard is justice, in which diverse species of virtues are placed like vines: for instance, gentleness, chastity, patience, long-suffering, and other innumerable goods, all of which are generally called justice. Let us consider, then, with what zeal we cultivate the celestial vineyard. For Adam was placed in Paradise to cultivate and guard it; but because he neglected it, he was cast out of it. And we have been placed to cultivate justice; if we neglect it, we shall be cast out of it, just as the Jews were cast out: concerning whom it is written: Add iniquity to their iniquity, that they may not enter into your justice (Ps. 68. 28). The ruin of those who came before should be a warning to those who follow. If, however, we who follow also fall into the same state, those who fell first deserve more pardon than we who fell second. But just as a mercenary placed in a vineyard, if he neglects it, will not only lose his reward but will also be held responsible for the damage to the neglected vineyard, so too, if we neglect the justice committed to us, we shall not only have no reward, but we shall also have to give an account for the dissipated justice. For the vineyard of God is not outside us, but is planted within us. Therefore, he who commits sin dissipates the justice of God in himself; but he who does good works cultivates it in himself. C And just as justice is well cultivated, it brings forth in your senses a cluster of grapes, that is, Christ. For they who work justice form Christ in themselves, as it is written: My little children, of whom I am in labor again, until Christ be formed in you (Gal. 4. 19). And he who entrusts a vineyard to someone to work, does not entrust it so much for the benefit of the worker as for his own. But God, giving His justice into our senses, did not give it for His own benefit, but for ours. For God has no need of the works of men, but that we, working justice, may live because of it. If, therefore, he who entrusted a vineyard to someone for his own benefit seeks to receive it back as he entrusted it, how can immaculate justice not be required of us by Him, just as He created it within us—He, to whom He did not give it for Himself, but for our salvation? Know that we are hired mercenaries. If, therefore, we are mercenaries, we ought to know what our works are. For a mercenary cannot be without work. But our works are the works of justice: not that we should cultivate our own fields and vineyards, nor that we should acquire wealth and amass honors, but that we should be of service to our neighbors. And although we can do these things without sin, they are nevertheless not our specific works, but our day-wages. Just as, therefore, no one hires a mercenary for the sole reason that he might eat, so we were not called by Christ to do only these things that pertain to our own use, but for the glory of God. And just as a mercenary who does nothing but eat walks about the house in vain, so we, if we only do these things that pertain to our own utility, live upon the earth in vain. And just as a mercenary first looks to his work, then to his day-wages, so we, if we are mercenaries of Christ, D first must look to what pertains to the glory of God and the benefit of our neighbor (because charity and true love toward God do not seek what is their own, but desire to accomplish all things at the wish of the beloved), then to what pertains to our own utility. And just as a mercenary spends the whole day on the master's work and but one hour on his food, so we ought to spend the whole time of our life on the work of God's glory, and a small part on our earthly needs. And just as, if a mercenary on a day he did not work feels ashamed to enter the house and ask for his bread, how can you not be ashamed to enter the church and stand before the sight of God, when you have done nothing good in the sight of God? He went out early in the morning, and called Adam, and those who were with him. At the third hour, Noah, and those who were with him. At the sixth hour, Abraham, and those who were with him. At the ninth hour, Moses, and those who were with him, or David and those who were with him. For to these He established covenants. At the eleventh hour, understand the Gentiles, because we are now standing at the final edge of the world, just as John also testifies in his Epistle, saying: My little children, it is the last hour (1 John 2. 18). Apostle says that although some part of the twelfth hour has passed, thus: For now our salvation is nearer than when we believed (Rom. 13. 11). Suppose it was the eleventh hour. In our time, even if it is not the full twelfth hour, without a doubt but a little remains. We are in the twelfth hour. Why do you think that, because the brightness of justice has already departed from the world, and the sun has gathered its rays of grace back into itself and has recalled them, and a darkness of iniquities or lies has covered the whole earth like a dark night—if it be not that the twelfth hour itself is now coming to an end? You see darkness everywhere, and do you doubt that the day has passed? For darkness first occurs in the valleys as the day declines toward the west. When, therefore, you see the hills obscured, who doubts that it is already night? Thus, first among the worldly and the laity who are Christians, the darkness of sins begins to prevail. But now, when you see that iniquity, dark and gloomy, has seized even those priests who are placed on the highest peak of spiritual dignities, who are called the mountains and the hills: how can it be doubted that it is the end of the world? A Also, He went out about the third hour, and saw others standing in the marketplace idle. Let us see who are the idle. Not sinners: for those are called dead, not idle. For just as he is called deaf before God who does not hear the things of God, but the things of the devil; just as he is called blind who is not corporally blind, but through whose eyes the devil sees, and not God: so he who lives for the devil is dead before God. Who is the idle one? Who is, therefore, the idle one? He who does not do the work of God. Suppose, if you do not take what belongs to others, you are not idle, but dead. If, however, you do not take what is alien, yet you do not give from your own possessions to the needy, then you are idle. For because you do not take what is alien, you indeed do not sin, yet you neither work justice nor mercy. Do you wish not to be idle? Do not take what is alien, and give from your own, and you have worked in the vineyard of the Lord and have cultivated the vine of mercy. You are a drunkard, you are in luxury; you are not idle, but, as the Apostle says, you are a living dead man (1 Tim. 5. 6). If, however, you eat and drink in moderation, you indeed do not sin, because you do not eat badly; yet you are idle, because you do not cultivate any vine of fasting. Do you wish, therefore, not to be idle? Fast, and what you were going to eat during the day, give to the needy, and you have cultivated the vine of fasting. Also, you commit fornication; you are dead, not idle. If, however, you have your own wife, you indeed do not sin, nor yet do you cultivate the vine of chastity. And do you wish not to be idle? Be without a wife, do not seek a wife. If you are a widow, do not pass to second or third marriages, and you have cultivated the vine of chastity. But perhaps you say, "I cannot be without a wife." I show you how to have a wife and cultivate the vine of chastity. Abstain from your wife during her period, abstain when she is pregnant, be ashamed to do what animals do not do. Every animal preserves the honor and time of its conception: man alone despises it. When it is a feast day, or a day of fasting, take care that you fulfill the apostolic precept: Do not deprive each other, except perhaps by consent, that you may be at leisure for prayer and fasting (1 Cor. 7. 5).
A Item: If you envy your better, you are dead, not idle; but if you neither envy nor rejoice with him, you are idle. Therefore, do not only not envy, but even rejoice with your better, and you cultivate the vine of benevolence. In the forum. This world is a forum, where all things are for sale. For just as it is proper to a forum that everything there is sold and bought, and buyers and sellers cheat each other, so in this world all live by selling and buying, and by doing fraud to one another, they sustain their life. However, between buyers and sellers, take to yourself all the wealth and honors of this age, which themselves are nonetheless bought and sold, and all their gain consists in sale or trade. Flee the forum, therefore, so that you neither suffer fraud nor commit it. But if you have suffered it, the thing itself compels you to commit it as well. For if you have suffered an injury, if you have been harmed, it is difficult that you also do not harm in return. The first praise, therefore, for a Christian is to be a stranger to the forum, to have no business with it, as the Apostle says: But I beseech you, brethren, to aim at quietness and silence, and to be occupied with your own business, working with your own hands; and that there be no craving in any of you for those who are outside (1 Thess. 4. 10-14). For if you remain in the forum, you will lose even what you have; but if you are assiduous in the vineyard, you will acquire even what you do not have.
Item: Going out about the sixth and ninth hours. He joined the sixth and ninth hours because in the sixth and ninth generation He called the Jews, and frequented the company of men to arrange testaments, as if the time defined for the salvation of all were now drawing near. For from Noah we read that God spoke to no one, except first to Abraham, and after him immediately to Isaac and Jacob. Then, not long after, to Moses, to whom He also gave the law. After him to Joshua, son of Nun. And having passed not much time later, to Samuel and David, and in each of the generations to many prophets, arranging testaments with each. For just as someone established on a journey, or in some work, does not work before the sixth hour, or walks, knowing that for him the day still lasts long; but the sixth hour having passed, when it begins to be the eighth or ninth, he begins to act more speedily, so that he may conclude his work or journey within the defined time: so also God, until Abraham, who was in the sixth hour, came to men to arrange a testament; but after Abraham until the transmigration, He was frequently hastening, so that He might consummate His advent into this world and the calling of the nations at a defined time, as if the evening were now drawing near.
Item: He went out about the eleventh hour, and said: Why do you stand here all the day idle? See that everywhere He calls the idle, not sinners. Finally, consider that servant who had received one mina from his lord, why did he hear: Wicked servant (Luke 19. 22)? Why was he cast into darkness? Because he lost his mina? Or because he gained nothing from it? Without doubt, because he gained nothing from it. But one who sins loses the grace he received. If, therefore, he who stood idle in the forum and performed no injustice is not unpunished on the day of judgment, what will he do on the day of judgment who has sinned and lost his mina? Why do you stand here all the day idle? Do you not know that he who does not work in this age, does not eat in that one? And he who works in this age while others are eating and drinking, in that age, when others are fasting, he himself will not fast, but will recline with Abraham and will eat from the banquet of life. But he who stands idle here while others are working, when others are reclining in that age, he himself will be cast outside. For this day is a day of operation; but that day which follows is a day of rest. But they said: No man has hired us. What is our hiring, and what is the wage of the hiring? The promise of eternal life. What is, No man has hired us? That is, no one taught us that This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent (John 17. 3). No one hired us, saying: Everyone who has left house, or farm, or father, or mother, or wife, or children, will receive a hundredfold in this age, and in the future will possess eternal life (Matt. 19. 29. Mark 10. 29. 30). B No one hired us, saying: Sell what you possess, and give alms, and you will have treasure in heaven (Matt. 16. 21). And note, since those who were called either at the first hour, or at the third, or at the sixth, or at the ninth, did not answer, because No man has hired us. For all those had been hired, and had knowledge of God, and knew the promises of God. But the Gentiles alone neither knew God nor the promises of God; therefore, they answered excusably: No man has hired us. And He said to them: Go you also into my vineyard, and what shall be just, I will give you. Note that with the first ones alone He agreed specifically to give a denarius, but those others He hired under an uncertain pact, that is, What shall be just. For the Lord, knowing that Adam was going to prevaricate, and that all thereafter were going to perish in the flood, made a certain pact with him, so that they might not say at any time that they therefore neglected justice because they did not know what rewards they were to have received. But with these others He made no pact. For the kind householder knew his own generosity, that he was prepared to repay as much as the mercenaries did not hope to receive. For no one justly murmurs about what he gives, because he gives more than every man desires. C When it was evening, the lord of the vineyard says to his steward: Call the workers, D and pay them their wage, beginning from the last even to the first. Consider that he pays the wage in the evening, not in the morning. Therefore, while this age still stands, judgment is to come, and his wage is to be repaid to each one. For two reasons the judgment is made in this age. First, because the happiness that is to come is itself the reward of justice. Therefore, the judgment is not made in that age, but before it. Then, before the advent of that day, the judgment is sent ahead, lest sinners see the happiness of that day, the prophet saying: Let the impious be taken away, lest he see the glory of God (Isai. 26. 10). He says to his steward. To which steward? Without doubt the Son says to the Holy Spirit. And if you wish, I concede to you that the Father may say to the Son. [alt-version omitted] Beginning from the last even to the first. Why not from the first to the last, but first from the last? Attend, the reason is natural. For all who were before the advent of Christ were made holy as if by their own works, but the Gentiles by the grace of Christ. We always give more gladly to those to whom we give for our honor alone. Therefore, by repaying the wage to all the saints, God is shown to be just; but to the Gentiles He gives mercy, the Apostle saying: But the Gentiles to honor God for his mercy (Rom. 15. 9). Or certainly for the sake of demonstrating His immense mercy, just as it is there, where the Apostle says: And we who live, who remain, shall not prevent those who have slept (1 Thess. 4. 14). For it was more in accordance with the reality that the living be transformed first, afterwards the dead rise incorrupt. But because in converting the living there is one virtue—this alone, that they are changed to immortality—but that the dead rise incorrupt, there are two works: first, that they rise; second, that they rise incorrupt; therefore, that God may show His inestimable power, when, what is most difficult, He raises the dead incorrupt, afterwards He transforms the living. So also in this place it was indeed in accordance with the reality that the first ones should receive their wage first: but that God might show the ineffable mercy of His, He pays the wage first to the last and more unworthy, afterwards to the first: just as there the power of those to be transformed
A excluded the order of men, so here too excessive mercy did not look to order. But when those who had come about the eleventh hour arrived, they received a denarius each. And those coming first thought that they would receive more, but they too received a denarius each. Not unjustly. For even he who was born in the first part of the age did not live longer than the appointed time of his own life. And what harm did it do him if the world stood after his departure? And those who are born toward the end do not live any less, unless for the days that were numbered for them. And what does it profit them toward the shortening of labor if the world ends quickly, when they complete the very task of their own life before the world? Furthermore, if it were in the power of man to say when he would be born, first or later, by just reasoning he who wished to be born first would have the first reward, and he who came later to life the second; but now, since it is in God’s power when He brings a man into the world, neither should he who was born first claim a prior honor for himself, nor should he who was born later be thought more contemptible. For it says: If He had created me sooner, I would have been first. But those who were receiving murmured against the master of the house, saying: Since these B last ones worked only one hour, and you have made them equal to us who have borne the burden of the day and the heat? If it is true what we have said, that they too lived their own time, and not more: and these their own time, and not less: and to each one his own death is his consummation: what is it that they say, "We have borne the burden of the whole day, and the heat"? Because it is a great virtue for us, in order to perform justice, to know that the end of the world is near. Whence, arming us, Christ used to say: *The kingdom of heaven shall draw near* (Matt. 4. 17). Likewise the Apostle: *For the fashion of this world passes away; I want you to be without anxiety* (1 Cor. 7. 31, 32). If therefore it is a virtue for us to know that the end is near—for although our life perhaps may not extend to the end of it, yet we are as it were ignited and prepared to receive the end—consequently it was also a weakness for them to know that the intervals of the world were long. And although they were to go into the hand of God before the end of the world, yet the expectation of a longer age made them in some way negligent regarding justice, and caused their souls to grow cold. Therefore, although they did not live through the whole age, yet they seem to have borne the burdens and impediments of the whole age. Furthermore, the world was then established in youth and prospered in all goods, and was happy; but now the world, growing old, is pressed by all adversities, and therefore is not to be desired. Men, therefore, who were then, kept justice with greater difficulty and labor: because C the very happiness of worldly things is a sufficient impediment to the soul in working justice. Now, however, men can do justice more easily, because the very adversity and straitness of worldly affairs helps the soul to do justice. Just as it is easier for a man who is poor and in straits to keep discipline, but for a rich and affluent one it is difficult: so for them it was difficult to keep justice amidst the joys of the world, but for us, amidst the troubles of the world, it is easy. Much was then good and strong in faith who could escape vanity, but now much is unjust. And now much is evil and miserable in faith who does not bind himself to God. Therefore the "burden," which He mentions, signifies the work of justice: because it is burdensome to a carnal man to love justice. But by the "heat" He means the concupiscences of the age, which they were then suffering while the world was flourishing in youth. Therefore, even if they did not live through the whole world, yet they suffered the assault of the whole world: because the virtue of the whole life is shown in youth. Or the "burden of the day" signifies the heavy [yokes] of errors, which malignant spirits were stirring up against them, stirring them up to the emulation/jealousy of the nations: from which D nations the Gentiles were free, believing in Christ, and returning by a short path of grace to full salvation. For they neither carried the burdens of the Law, as the Jews did, nor did they suffer the seductions of diverse errors, as they [the Jews] did. But He, answering one of them, said: *Friend, I do you no injustice.* Therefore they were not grieving as if defrauded of their pay, but because those [others] had received more than they deserved. For this is the property of envy: when something is added to another, the envious are so grieved as if something were taken away from them which was added to the other: for instance, if he sees someone becoming richer, the envious man thinks he has been made poor; if another has become wiser, he grieves as if he himself had been made stupid. Do you understand that envy is born of vainglory? For he grieves to be second because he desires to be first. *So the last shall be first, and the first last. Many are called, but few are chosen.* After He had said this very sentiment about the Jews and Gentiles, *And who shall be first last, and last first* (Matt. 19. 30)—that is to say, because the Jews were called in the first place before the Gentiles, but in the second place were saved after the Gentiles—He introduced this parable. And so that we may know that He introduced this parable for the manifestation of the preceding words, for that reason at the end of it He repeated that same sentiment which He had said above. Or for that reason He says that the first will be last, and the last first, not so that the last may be more worthy than the first, but so that they may be made equal. For the prophet Isaiah says (a), wishing to show the one vocation of all the saints, and that there is no difference between them because of time, he says the number of all the saints is as a crown (Isa. 28. 5 and 62. 3). For just as in a crown, since it is round, you will find nothing that appears to be the beginning or the end: so among the saints, as far as time in that world is concerned, no one is called last, no one first. Therefore, those to whom it was given to be born first are rewarded last. And because the saints will be equal like a crown: those who are born last are rewarded first, so that while they [the former] have that glory, these [the latter] may be made equal through this. That, however, which He says, *Many are called, but few are chosen*, does not pertain to the higher saints, but to the Gentiles: because out of the Gentiles themselves, who are many called, few are to be chosen.
Homily XXXV. from chapter XX.
17. *And Jesus going up to Jerusalem, took the twelve disciples aside, and said to them: 18. Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and to the scribes, and they shall condemn him to death, 19. and shall deliver him to the Gentiles to be mocked and scourged, and crucified, and the third day he shall rise again.* 20. *Then came to him the mother of the sons of Zebedee with her sons, adoring and asking something of him.* 21. And he said to her: *What will you?* She says to him: *Say that these my two sons may sit, one on your right hand, and one on your left in your kingdom.* 22. But Jesus answering, said: *You know not what you ask. Can you drink the chalice that I shall drink?* They say to him: *We can.* 23. He
A continues, for there is nothing that pertains more to the salvation of men than His death. Nor is there anything else for which we should be more grateful to God than for His death. Therefore, when a great crowd of the faithful was following Him on the way, He took the twelve apostles alone in secret, and only to them did He announce the mystery of His death: for a more precious treasure is always enclosed in better vessels. Many men were indeed with Him, but they were weak because of the smallness of their faith; many women, too, were strong in faith, yet weak in their sex. If they had heard that Christ was going up to Jerusalem for the purpose of being killed, perhaps the men would have been troubled because of the weakness of their faith, and the women because of the softness of their nature. For a woman’s mind is naturally soft, and in such matters is more quickly stirred to tears. We do not forget that earlier, when Peter heard of the death of Christ, he was moved by grief and did not fear to rebuke the Lord Himself, saying: *Be it far from thee, Lord, this shall not be unto thee* (Matt. 16.22). If, therefore, Peter was troubled at the death of Christ, whose other faith could withstand the grief of such an evil? If the immovable rock was almost shaken, how would the earth bear the force of the tempest? *Behold, we go up to Jerusalem.* Behold, it is the word of one testifying, so that they might treasure the memory of this foreknowledge in their hearts. As if He were saying: “Behold, I now preach to you for the third time the mystery of My future passion, so that, being repeated more frequently, it may reside more deeply in your minds.”
Why Christ announced His passion to the disciples.
And why does He predict the mystery of His passion to them? Because every adversity that suddenly befalls men beyond their expectation is too heavy; but that which we know beforehand, and against which we prepare ourselves, is found to be lighter when it arrives, than it would have been had it come unexpectedly. Therefore, He tells them of His future death so that, when that day of passion arrives, it may not trouble them, as they know that these things were utterly fated to happen. For if the apostles, having been forewarned so often of His future death, were still scandalized when He was arrested and left Him, how much more would they have been scandalized if they had not been forewarned? Did they not prepare themselves, did they not resolve in their mind not to fear? For if they had not prepared themselves, they would not have promised together with Peter, saying: *We are ready to go with thee even unto death* (Mark 14.31). But in that hour their faith failed, and carnal fear absorbed the preparation of their soul. Or, He predicts the future to them so that His foreknowledge might be recognized from the outcome: and from His foreknowledge His divinity might be understood; and the consideration of His divinity might strengthen their faith in the time of His passion, so that they might attribute all that He suffered to the dispensation of His will, not to the necessity of nature. *Behold, we go up.* As if to say: “See that I go to death voluntarily. No one calls Me to Jerusalem; no one warns Me; I fear no command of any power; I am not compelled by the necessity of any violence.” When, therefore, the power of darkness comes, when you see Me hanging on the cross, do not deem Me to be a man only. For although it belongs to a man to be able to die, it does not belong to a man to will to die. Why, do you suppose, did He turn aside from the road? Could He not have spoken these same things to them while on the road, since the words were so few? But He turned aside from the road, perhaps knowing that the mother of the sons of Zebedee was about to come with her sons, so that they might ask for what they asked, and hear what they heard, so that He might prepare a place for them to go, to ask, and to hear. For perhaps they also arrived there until the women coming from behind should meet them. For it is not credible that the women had walked mixed with Him, but rather that the women were following from a long distance, and they walked separated by a long interval among themselves: for Christ and His disciples were in front, while the women followed from afar. Without doubt, therefore, there was no other cause why Jesus B turned aside, than that she might find the opportunity to approach Him. For He knew their thoughts and their counsels, what they desired to do: and by not only preaching to His disciples about His future passion, but also by granting a place to the woman seeking it, He showed His divinity by His foreknowledge.
Otherwise: *Behold, we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and to the scribes, and they shall condemn him to death, and shall deliver him to the Gentiles to be mocked and to be crucified, and the third day he shall rise again.* Do not think that it was only then that Christ was delivered to the priests and scribes, and that they condemned Him to death, and delivered Him to the Gentiles to be mocked and to be crucified; but also now He is delivered and condemned to death. And He is delivered to the Gentiles to be mocked and to be crucified. For Christ is the Word of truth. For just as God then delivered Christ to the priests and scribes to manifest the faith of the saints and the perfidy of the wicked—the faith of the saints, that if by chance they, seeing Him suffer as a man, might not depart nor be scandalized from the faith of His divinity; but to manifest the perfidy of the wicked, if they, understanding Him to be the Son of God according to the testimonies of the Scriptures, do not fear, but dare to kill Him as a man—so also now God delivers the word of truth to the priests and scribes, that is, to the wise in the Scriptures, to manifest the faith of the saints and the perfidy of the wicked: the faith of the saints, if by chance, seeing the word of truth oppressed by falsehood as if it were a lie, they do not fall nor are they scandalized from the faith of His truth; but to manifest the perfidy of the wicked, if by chance they, understanding the word of truth, because it is truly the word of truth according to the testimonies of the Scriptures, dare to kill it on the cross with lying words. When you see the Scriptures of the prophets, and of the Gospel, and of the apostles delivered into the hands of false priests and scribes, do you not understand that the word of truth has been delivered to wicked princes and scribes? And just as then the priests, either because of vain glory or because of avarice, condemned Christ to death, thinking that if they kept Christ, they themselves as priests could not subsist according to the Law, nor receive those solemn offerings: so now the impious priests and scribes judge the word of truth to be worthy to perish, thinking that if they possess the word of truth, they themselves cannot be priests, nor receive priestly gains. Therefore they deliver it to the Gentiles, that is, to the unlearned, undisciplined, and barbarian peoples, who neither seek nor hear it with judgment, who have the name of Christians but the morals of Gentiles. They deliver the word of truth by their perverse expositions to be mocked and to be crucified. For they mock the word of truth when they pretend to follow Christ and dispute about Him without the fear of God: with no purpose of finding the truth, but with the desire of subverting it. Yet they mock the word of truth in this way, they do not worship it. But they crucify Him and kill Him when, by a false confession of a lie, they stifle the word of truth and kill it within themselves. And just as then those priests, finding no fitting blame in Christ, brought a false accusation against Him, so now, having no fitting reason to say against the word of truth, they interpret it falsely and bring forth false testimonies of the prophets against the word of truth. For just as then they suborned false witnesses against Christ, and just as then the priests and scribes, knowing Him, because He is truly Christ, delivered Him as a man—that evildoer—to the Gentiles, while the Gentiles, not knowing Him to be Christ, mocked Him and crucified Him as a man—that evildoer—so also now the priests and scribes of the heretics, knowing that it is the word of truth according to the Scriptures which they read, deliver it, as we have said, to the peoples and to the Gentiles to be mocked and to be crucified. But the peoples, through ignorance, mock the word of truth and crucify it as if it were a lie. But their ignorance does not excuse them, because if they had wished to seek with judgment, they could have found the truth: just as it did not excuse those Gentiles, since even if they had wished to seek with judgment, they could have found the truth.
For since Christ was then manifested through the signs of his powers, so now is the word of truth displayed through the signs of his operations. Christ cleansed lepers, made the blind see, caused the deaf to hear, and raised the dead: thus, he who now wishes to know where the word of truth is, let him consider the signs of its works. For where the word of truth is living, united, and divine, there men are assiduously cleansed from the leprosy of sin, and their conversation and their mind become a testimony to their salvation. Those who hear the word of truth are illumined so as to understand divine mysteries; their inner ears are opened, so that they may willingly receive divine precepts. Those whom you see today dead in sins, tomorrow rise again in repentance, brought to life through the word of God. But where it is not the living word of truth, but a dead lie that is preached among them, you see none of these things happening, as their own life bears witness of them. Moreover, after three days it will rise again in the souls of those who believe in it, when three days have been completed in them. The first day is the Father; the second day, the Son, according to what is said in the prophet: A *Declare from day to day his salvation* (Ps. 96.2). And what other day is there from day, except the God begotten of the unbegotten God? Consequently, the Holy Spirit is the third day, since by these three the hearts of the faithful are illumined. In whom, therefore, the knowledge of these three has been perfected, in them the word of truth rises again and lives and works. But they do not rise again unless those who, fasting from evil and weeping for his sake, desire to see his resurrection in their soul: just as the apostles also, fasting and weeping, were with the crucified Lord until the day of his resurrection.
B Then the mother of the sons of Zebedee approached him, with her sons, worshipping and asking something of him (Matt. 20.20). This is Salome, whose name is recorded in another evangelist, truly peaceful according to the interpretation: she who brought forth the sons of peace. And we can understand that she was sent by her sons not only from the evangelist Mark, who manifestly declares that the brothers themselves approached Jesus and asked these same things (Mark 10.35), but also from the present words of Christ, to which he responded not as if to a woman making a request *herself*, but as if submitting to the sons: *You know not what you ask.* For I surmise that when the brothers had heard the Lord prophesying of his passion and resurrection, they began to say among themselves, being faithful: C "Behold, the celestial King descends to the infernal realms, that he may destroy the very king of death, and trample death itself with the power of his divinity, and thus, with the bond of darkness loosened, lead the captive souls to his own kingdoms." Nor will the innumerable militia of demons be able to resist him. For whom they feared when he was established in the body, saying: *What have we to do with thee, Jesus, Son of the most high God? Art thou come here to torment us before the time?* (Matt. 8.29), how will they be able to withstand the divinity itself descending against them? Behold, after the three days of his death, he will return from the underworld like a victor from war. For when the victory has been achieved, what else remains but that the glory of the kingdom should follow? Therefore, brothers, let us do D what we can to become participants in that kingdom. We know that he is not envious. For he who gave himself to men, how will he not give the fellowship of his kingdom? The negligence of one who asks is reproved where there is no doubt about the mercy of the giver. If we ask the master, perhaps we will strike the hearts of the other brothers: and while we wish to provide for us two, we will cause a scandal among all. For even if they are holy, they are yet men. Even if they cannot be overcome by the flesh, as they are now spiritual, yet they can be struck, as they are still carnal. Why then should we give even slight occasions by which the wicked nature of the flesh may disturb their tranquil souls? Let us therefore submit our mother, that in her name she may pray for us, and B two good things will happen. For if the matter itself is found to be reprehensible, she easily deserves pardon as a woman. The sex itself excuses the mistake. If, however, she is not importunate, the mother praying for her sons will more easily obtain it. For the Lord himself, who filled maternal hearts with compassion for their sons, will more easily hear a mother’s affection. The great praise of this woman is gathered from this place. First, because she had not only left a father behind, but had even left her own husband, and had followed Christ. And they showed that they were sons of such a mother, and she showed that she was the mother of such sons. But that she had left a living husband, the discourse demonstrates, which is written concerning their calling, saying: *And they left their father Zebedee in the ship with his hired men, and followed Jesus* (Mark 1.20). Unless perhaps one says that Christ taught for more than three years, and Zebedee died within the time of the calling of the apostles and the passion of Christ, and thus she followed: yet she followed Jesus. Such the root, such the shoots: and such the earth, such the fruit. Marital affection did not overcome her, as it does other women: for that man was a temporal husband, but this one is the perfect bridegroom. The love for that one was a carnal deception, but of this one, the incorruptible love of life. The pity for his old age did not hold her, because he could live without her, but she could not be saved without Christ. For she thought that she would profit her husband more if she left her husband for God’s sake, than if she left God for her husband’s sake. Therefore, in her fragile sex, and already advanced in age, she followed the footsteps of Christ: because faith never grows old, and religion feels no exhaustion. Furthermore, because she does not feel as other mothers do, who love the bodies of their children but disdain their souls. For they desire them to prosper in this world, and do not care what they may suffer in another. Some provide military service for their sons, others honors, and no one provides God for their sons. They purchase their ruin at a great price, and do not wish to accept their salvation even as a gift. If they see them poor, they are saddened and sigh: but if they see them sinning, no one is saddened: so as to show that they are parents of bodies, not of souls. She approached, therefore, to Jesus, praying and asking something of him. For the affection for her children had made her bold, and perhaps carnal love had overcome spiritual reverence. Jesus says to her: *What do you want?* He does not ask as if he did not know, so as to hear what she wanted: but so that, by her explaining it, he might make manifest the irrationality of their request—for they were asking, indeed, as religious men and lovers of celestial glory, but not as ones possessing the knowledge of useless and harmful petitions. For the Lord often allows his disciples to say or do or think something incorrectly, so that from their fault he may find opportunities for teaching and for explaining the rule of piety, knowing that even their error does not harm when the master is present, and his doctrine edifies everyone not only in the present, but also in the future. But she said, *Command that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom.* We do not say that she asked rightly: but we say this, that she was desiring not earthly, but celestial things for her sons. Then the Lord, the knower of hidden things, did not answer to the words of the interceding woman, but answered to the counsel of the suggesting sons, saying: *You know not what you ask.* For carnal concupiscence has excluded all spiritual consideration in you. Have you not heard me saying, when the Son of man comes in his majesty, he will set the sheep on his right hand, but the goats on the left, and will say to those who are on the left: *Depart from me, ye cursed, into everlasting fire* (Matt. 25.41)? How do you want one to sit at the right, and the other at the left? I called you to the right side from the left, and you in your own counsel are running to the left. Therefore perhaps the matter was managed through the woman. For the devil saw that through them themselves
he could not act against them; he betook himself to the accustomed weapons of women, so that just as he despoiled Adam through a woman, so also he might separate these through their mother. For even if she was a mother, she was nevertheless a woman. For this reason, even if her affection for her sons was sweet as a mother's, her understanding, however, was harmful as a woman's. But destruction could no longer enter into the saints through a woman, since from a woman the salvation of all proceeded. Therefore we ought to understand also that we should not ask of God what we judge to be good, but in our prayers should place it in His power, that He may hear us as we ask for that which He knows to be expedient for us. You know not what you ask. Good, indeed, is the desire, but inconsiderate the petition. Therefore, although the simplicity of their petition ought not to have been granted, they nevertheless did not deserve to be confounded, because it was born from love of the Lord. For this reason He does not blame their will nor their purpose, but rebukes their ignorance alone, saying: You know not what you ask. For what athlete is qualified to make an arrangement regarding the prize before the contest? For if the contest has gone well, the judge can afterwards measure and estimate the prize according to the merit of the contest. But if the prize has been established beforehand, the contest cannot in every way have an outcome according to the quality of the prize, since the kind of prize that is given is in the power of the giver; but the kind of outcome that any contest may have is not in the power of the contender. Therefore, you know not what you ask. You desire something good, indeed, but you do not understand what is good. But if you were to understand, you ought to ask for that while saying that we live in this most dangerous world as if on the sea, where there is never a lesser storm. Even if there has not been a storm at times, there is always the fear of a storm. Thus, also, for those living in this world, there is never a lesser temptation: even if a temptation has not occurred at times, there is always the fear of temptation. Therefore, give us the help of your grace, that we may not be overcome by evil, but may ourselves overcome evil with good. For as we see in a secular war, that he who going to battle thinks about the spoils of victory wins with difficulty, but he who goes thus as if to death overcomes easily: so we too, living in this spiritual contest, ought not to think about what glory we may attain, but how we may escape the ruin of sin. But he who thinks about glory, and does not fear more for a fall, he neither recognizes the infirmity of his own flesh, nor considers the wiles of the devil, nor understands what the Apostle says: Our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness A (Ephes. 6. 12). Therefore, take up all the armor of God. For as a soldier, if he were clothed in armor over his whole body, and had one part naked, it profits him nothing that he was entirely clothed in iron, if an arrow pierces him through that one part, but he falls just as if he had been entirely naked: so a Christian, although he has done every righteousness, if he has sinned in one thing, he is established as a sinner in the same way as if he had always sinned. As James says: If you fulfill the whole law, and yet stumble in one point, you are in like manner a transgressor of the law B (Jacob. 2. 10). Therefore also the Lord answers them: Can you drink the cup that I am going to drink, or be baptized with the baptism with which I am baptized (Marc. 10. 38)? Did the Lord not know that they could imitate His passion? But He says this to them so that, with the Lord questioning and them responding, we all might hear: that no one can reign with Christ unless he has imitated the passion of Christ, as the Apostle says: If we have died together, we shall also live together: if we endure, we shall also reign together C (2. Tim. 2. 11. 12). For a precious thing is not purchased for a cheap price. We must expend great labor if we wish to arrive at the heavenly kingdoms. But we say that we ought to take up the passion of the Lord not in every way as the persecution of the Gentiles, but every labor and hardship which we suffer in the body while struggling against sins. For if the Gentiles who were persecuting D fail, ought on that account the ready will of the faithful to remain sterile without fruit? Therefore, even if you do not have Gentiles who persecute you, you have the prince of the Gentiles, the devil, who never ceases to persecute man. For if you have been able to overcome the prince in sin, it is no great thing to overcome his ministers in your body. Behold, I show you a great and insurmountable persecution in your body. Begin to resist your desires, and then you will understand how strong the spirits of evil desires are, which persecute you. For this is a dangerous fight, and this is a glorious victory, for one who has been able to hate what he loves, and to love what he hates. Or did He say to them for this reason: Can you drink the cup that I am going to drink? For the Lord had known this proposal of the brothers who were asking, that they were not seeking for themselves primacy according to worldly honors—which, if one out of two or three receives it, it is necessary for the others to become inferior to him—but they were seeking the perfection of piety in the heavenly kingdom, which many can also attain; and when they have attained it, one's perfection is not diminished by another's perfection. For example, to sit at the right hand of Christ, or at the left, is it only for two? For innumerable people can sit at the right hand of Christ, or at the left: yet one does not exclude the other from the order of perfection; since no one can attain this perfection of piety unless he has contended lawfully even unto death. Therefore He asks them, Can you drink the cup that I am going to drink? so that while they answer that they can, the other fellow disciples may hear, and be silent, understanding that they too, if they are prepared to die with Christ, can nonetheless sit near Christ, not in any way excluded by the sitting of those others, just as He says himself through the prophet in the Psalm: My eyes are always upon the faithful of the earth, so that they may sit with me (Psal. 100. 6). For the place of sitting near Christ is not greater or lesser, but it is the faith of suffering with Christ. The cup and the baptism are not one and the same. For the cup is the passion, but the baptism is death itself. But the baptism was spoken of according to the likeness of wool that is dyed. For just as wool is dyed, having a natural color, so that it may be colored purple, or take on the dignity of some color: so we too descend into death in the body, and we rise as spiritual beings, as the Apostle says: It is sown in infirmity, it is raised in power: it is sown in dishonor, it is raised in glory: it is sown an animal body, it will rise a spiritual body (1. Cor. 15. 43. 44). Every death indeed has passion in it, but not every passion has death in it. For many have been those who have suffered, and have not been killed, such as are the confessors. Those all indeed drank the cup of the Lord, but they were not baptized with His baptism. They say to Him, We can. They answered this not so much from the confidence of their heart as from ignorance of the temptation. For to those who are unaware of it, war is desirable, just as even to the inexperienced the temptation of passion and death seems light. For if the Lord, when He had come into the temptation of the passion, was saying: Father, if it is possible, let this cup pass from me (Matth. 26. 39); how much more would the disciples not have been going to say that We can, if they had known what kind of thing the temptation of death is? Passion indeed has great pain, yet death has greater fear. And He said to them: My cup indeed you shall drink, and with the baptism with which I am baptized, you shall be baptized: but to sit at my right hand, or at the left, is not mine to give to you, but to those for whom it is prepared by my Father (Marc. 10. 59). Did He not have the power to grant to whom He wished, since it is written, The Father loves the Son, and has given all things into his hand (Joan. 3. 35)? But He did not refuse their petition for this reason, lest He might dishearten them, and make them pusillanimous. For one who has once fallen from that which he had hoped for does not easily regain the strength of hoping. But He did not want to accept their petition, lest He might sadden all the others. For it was necessary, because they were thinking such things, still being constituted without the help of the Holy Spirit: If the society of that whole kingdom is to be divided once among these two, if one is to sit at the right hand, the other at his left: therefore
what are we about to do, or what do we now hope will happen? We have followed Him for this reason, that while those others are chosen from among us, we might be found left behind. In every labor we were like them, and now we are found unlike them in honor. For it was necessary that those who had not yet been made spiritual should think in a carnal way. If, indeed, their petition was not accepted, and all were disturbed, why did they even dare to ask for this very thing: how much more would they have been disturbed if their petition had indeed been accepted? Therefore He did not say, "You shall not sit," lest He should confuse the two; nor did He say, "You shall sit," lest He should irritate the others: but what? *This is not mine to give to you, but to my Father.* As a kind and provident father, He thus arranges and orders all things so that the charity of the brotherhood among like-minded brothers might not be broken. See how He both troubled none of them and made all to hope, saying, "It is not mine to give to you, but to my Father." For what is not promised specially to one or two is hoped for by all. What then? Has Christ lied, saying: "It is not mine"? No. For everyone who has power, if he holds it as received from another, it truly belongs to him who gave it. For what did the Son have that was His own, when He was not His own, but the Father’s? A [Therefore, between Him whose it is not, and Him whose it is, there is neither one person nor equal power. For if the Father and the Son are one God, either He certainly has the power, or He certainly does not. Who has seen one such celestial God worshiped, who is powerful in half and powerless in half? Or who thinks them equal, whose power is not equal?] Let us hear these things and understand, we Christians, that when we ask something of God and do not obtain it, our trust should not be broken, nor our hope fall away from God, so that we should henceforth despair of His mercy: for the trust of these brothers was not broken, nor did their hope fall, when they had not obtained it. For what if it is not expedient for us to receive what we ask, just as it was not expedient for them? Although you think you are asking for a spiritual thing according to God, and one worthy of being granted, yet if you do not obtain it, you ought not to take it heavily. For James and John deemed that they were asking for a spiritual thing worthy of God: yet their petition was rejected and judged useless. For not everything that seems just among men is likewise just also before God: by how much greater God is than man, by so much deeper are the judgments of God than those of man. Are we able to be more worthy than James and John, that we should grieve when we do not obtain what we ask, when even they were not saddened by the benefit not being obtained? And the ten, hearing it, were saddened by the two brothers. Just as these asked carnally, so those were saddened carnally. For just as these, had they been wise spiritually, would not have asked to be above all: so those, if they had understood spiritually, would not have been going to be saddened that any were before them. For indeed to wish to be above all is blameworthy; but to endure another above oneself is too glorious. O saving error, which solves the error of the whole world! For if the apostles had not erred in this way, whence could we have been able to know that not everything that seems to be a good thing to desire is a good thing, because it is evil? We used to think that to desire evil is evil, such as avarice or theft: but now we know that a good work is one thing, and the primacy of honor is another. And indeed to desire a good work is good: but to covet the primacy of honor is vanity: since to fulfill a good work is of our will, and of our own work, and of our labor, for which reason also the reward is ours: but to obtain a primacy is of God’s judgment, for which reason I know not if we deserve to acquire any reward of justice from the primacy of honor. For the desire for primacy is born from the boastfulness of the heart; but he who is humble in heart, and considers himself more unworthy than others, according to that apostolic precept which says: *Each counting others as better than himself*, never desires to appear superior (Rom. 12.3 and Phil. 2.3). For primacy seeks B the one who flees it, and hates the one who desires it. The Lord, however, seeing a foreign spirit in the hearts of the disciples, as an enemy wandering in His own camps, did not rebuke them, did not cast them from His presence, both those asking badly and those grieving not well. For if a king of the earth saw that the city of his enemy held what was his occupied, what can he do? Nothing, but to set up battering rams, lead around an army, and destroy the walls, which perhaps he himself built, so that he might only drive out the enemy. But let us see the wisdom of our King. After He saw His own camps occupied by a foreign spirit, He thus drove out the enemy, so that He would not harm His own camps, saying: *You know that the princes of the Gentiles lord it over them: and they that are the greater, exercise power upon them? It shall not be so among you, but whosoever will be the greater among you, let him be your minister: and he that will be first among you, shall be your servant.* He set the celestial primacy as the fruit of earthly humility, and set celestial confusion as the fruit of earthly primacy. Whoever, therefore, desires the celestial primacy, let him follow earthly humility: but whoever desires primacy on earth, has found confusion in heaven: so that now there may be no contention concerning primacy among the servants of Christ, nor may each one of them hasten to appear greater than others, but how he might seem inferior to all: for not he who is greater in honor is more just, but he who is more just, he is greater. Therefore, better conduct is to be desired, not a more dignified rank. The Lord, certainly wishing to extinguish both the ambition of the two brothers and the envy of the ten disciples, introduced a difference between worldly and ecclesiastical princes, showing that primacy in Christ is not to be sought by anyone not having it, nor is it to be envied in another who has it, for the princes of the world are made such in order that they may lord it over their inferiors, that they may make them slaves, and spoil them, and devour them, and even unto death abuse their life for their own utilities and glories: but the princes of the Church are made such that they may serve their inferiors, and minister to them whatsoever they have received from Christ, so that they may neglect their own utilities and provide for those of others: so that, if need be, they do not refuse even to die for the salvation of their inferiors, as the Apostle says: *But I most gladly will spend and be spent myself for your souls* (2 Cor. 12.15). If, therefore, these things are so, to desire a secular primacy, even if there is no reason, there is at least a cause: because even if it is not just, it is useful; but to covet ecclesiastical primacy, there is neither reason nor cause: because it is neither just nor useful. For what wise man voluntarily hastens to subject himself to servitude, labor, pain, and what is greater, to such danger, that he must render an account for the whole Church before the just Judge, unless perhaps he who neither believes in the judgment of God, nor fears to use his ecclesiastical primacy in a secular manner, by turning it into a secular power? But lest perhaps one who is such in the appetite for primacy might piously pretend the advancement of piety, I say: Is it the case that he who is prior in order is also better in merits? God alone knows the difference between saints. Envy and pride are unknown in heaven. Although we cannot deny that there is a difference among the saints, yet it is granted to no one to know if he himself is better or worse. Therefore, the Apostle prudently assimilated the saints to the members of the body of the Church (Rom. 12.5). For just as a man indeed understands that he has one honorable member in his body, and another dishonorable: yet each member does not know itself if it is more honorable or more contemptible; otherwise both those that are more honorable would congratulate themselves, and those that are more contemptible would be saddened, and through this a schism would arise among them: so Christ alone knows the difference between saint and saint, of whom we are all members. But it is not granted to the saints themselves to know their difference from one another, so that their betters may not be arrogant…
A and their inferiors may not be saddened against their betters, and through this, charity being dissolved, discord may be born among them, especially in this wicked age, in which the devil constantly seeks occasions for sowing hatreds. But that in this age a difference of dignity has been made between the saints—I say of dignity, not of sanctity—so that one might be an apostle, another a bishop, or a minister, or a layman: the contumacy of the flesh compelled this, so that the perversity of the world and the secret operation of the enemy might be restrained; since the devil, ruling over the flesh and the world, excites men to much indiscipline as long as they are in the flesh and in the world subject to him—some to licentiousness, some to delights, some to envy, some to avarice, some to wrath and pride—so that unless there be those whom they fear, discipline is dissolved. Finally, these honors in Christ appear at first glance to be honors, but in reality they are not different honors, but different ministries. For instance, the honor of the eye is seen, because it illuminates the body; but the honor of illuminating is not an honor to it, but its ministry. And the humility of the feet is seen, because they carry the body; but this humility of carrying is not their contempt, but their ministry. Therefore, the master of the body, which is man, does not honor his eye more than his foot, nor does he despise his foot more than his eye: because B the eye is not honored for any merit of its own so that it might be an eye, but it was created for this ministry; nor is the foot despised for any fault of its own so that it might be a foot, but it was created for this ministry. Therefore, each of the members, understanding that it has nothing less than itself, according to the ministry for which it was created, neither has more, nor envies the other member as having more, nor despises the other member as having less. So it is also among the saints. The honor of each saint is not his own honor, but his act. For instance, the apostleship of the apostle is thought by us to be the honor of the apostle himself; but in truth it is not his honor, but his ministry. Whence Paul said of his apostleship: *For if I evangelize, it is not a glory to me; for a necessity lies upon me: for woe to me, if I do not evangelize* (1 Cor. 9. 16). For if I do this willingly, I have a reward; but if unwillingly, a dispensation is entrusted to me. Similarly, also the deaconship of the deacon is seen by us as a contemptibility, but in truth it is not his contemptibility, but his act. Wherefore God does not love the apostle more than the deacon, because he is an apostle, nor [love] the deacon less than the apostle, because he is a deacon: because neither was the apostle honored for his preceding merit so that he might be an apostle, but he was judged fit for this ministry according to the motion of his soul. Therefore neither will the apostle have praise before God because he was an apostle, but if he well fulfilled the work of his apostleship: nor is the deacon to be reproached because he was a deacon, but if he neglected his own work. In nothing, therefore, is a man’s honor, except in that in which he well fulfilled his work: and there is no contempt of him, except in that in which he neglected his own work. Whence, just as the foot willingly serves the eye, as if serving itself, knowing that unless the eye has used its ministry, it itself will not be able to use its own; and the eye willingly serves the foot, as if serving itself, knowing that unless the foot has used its office, it itself will not be able to use its own: so also the saints ought to be subject to one another, so that the lesser may not envy the greater, as if [envying] a superior, but willingly serve him C as if serving himself, in the very fact that he is greater, and the greater may not despise the lesser because he is greater, but willingly serve him as if serving himself. All these things we have discussed on account of the two brothers who sought the primacy for themselves, when they ought not to have done so: and the ten apostles were indignant against them, when they ought not to have been. *Just as the Son of man came not to be ministered unto but to minister, and to give his life a redemption for many.* For we were made to the image of Christ for this purpose, that we might be imitators of his will and conversation. Are we created to the likeness of his majesty? For that One was able to imitate our flesh, but we cannot imitate his divinity: but in this we are his image, that what seems good to him may be good also for us, and what seems evil to him may be evil also for us. Whoever, however, studying for humility before the Lord, studies for pride, is not the image of Christ. And whoever, with the Lord loving poverty, is a lover of riches in this age, repels from himself the likeness of Christ. He is not a true disciple who does not imitate the master: nor is it a true image which is not similar to the author.
Homily XXXVI, from Chapter XX.
*And as they were going out from Jericho, a great multitude followed him, etc.* The testimony of a diligent farmer is a fruitful harvest: but the proof of an assiduous teacher is a full church: the prosperity of a merchant is a multiple storehouse. No one was hindered by the labor of the journey, because spiritual love does not feel fatigue. No one was held back by the female sex, because between man and woman there is indeed a difference of body, D but the grace is one, and the condition is one in all. There, therefore, a difference of sex is required, where there is a carnal cause, and where flesh, not spirit, operates. No one was held back by the solicitude for his possessions, because they were entering into the possession of the heavenly kingdom. For in truth he who has tasted the heavenly good in truth does not have what he might love upon the earth. For just as he who has tasted precious food, afterward this common fare seems ungrateful to him: so also he who has once tasted well of the sweetness of Christ, does not afterward feel much of the taste of worldly goods. Who would not desire him, or who would not follow him whom even two blind men, before they saw him corporally, beheld spiritually, and before they heard him, believed? Indeed this is that rose in the fields of Jericho, of which Wisdom speaks through Solomon: *I was exalted like a palm tree in Cades, and as a plantation of roses in Jericho* (Eccli. 24. 18). Therefore this is that most beautiful rose, white with the sanctity of justice, and red with the blood of passion. For just as a rose, before it is seen, is smelled, and before it is found, is held in its scents: so also the two blind men, before they saw the Lord passing by from afar, felt the fragrance of his divinity. He shows that they were opportunely offered before the face of Christ, so that with opened eyes, as if witnesses of his virtue, they might ascend with him into Jerusalem: because it was to come to pass that the priests, filled with envy, would say against him, *In what power dost thou do these things?* so that clearly the blind men might answer, even if not with a voice, yet by the very deed: Behold, we were blind, and we see. What therefore do you inquire about power, you who see the virtue? Blush, carnal eyes, you who do not look upon Christ standing before you, whom even two blind men sitting by the way, not on the way, believed. The two blind men are two peoples, the Jewish and the Gentile. Or as some interpret, both of the nations, one from Cham, the other from Japhet. But they were blind, because the unbegotten light had not yet appeared to them. *By the way*: that is, they were conducting themselves according to the truth, but they were not able to find the truth, because the way of the truth had not yet been demonstrated; or because they were living according to the reason of the word, but not consisting in the reason of the word itself, because they had not yet received the knowledge of the word. For just as he who walks in the darkness, if he has once lost the way, sometimes walks for the whole night erring by the way, and does not find the way, until the day comes: so also men walking in errors or
sins, after they have once lost the knowledge of God, could not return to the perfect knowledge of the truth, unless the day, that is to say Christ, had come, although they lived according to the truth. How were the Gentiles behaving according to truth or the reason of the Word? They proposed reasonable laws, they judged sincere judgments, as the Apostle says: *For when the Gentiles, who have not the law, do by nature those things that are of the law* (Rom. 2. 14). Therefore, they were doing as it were justice, but they could not maintain justice, not understanding how it behooves us to know, that *he who loves God, the same is known by Him*. But how were the Jews blind? Because, seeking the law, they did not find the justice of the law, because they were righteous by works, and not by faith. For Paul says: *I bear them witness that they have a zeal of God, but not according to knowledge* (Rom. 10. 2). For wishing to establish their own justice, they are not subject to the justice of God. They heard that Jesus was passing by, and they cried out saying: *Have mercy on us, O Lord, Son of David*. They heard the noise of those running, and they did not see the persons. While everyone else was hurrying from every side, they alone sat bound by an indissoluble chain of darkness, having nothing loose in their whole body except their voice. And therefore, because they could not follow Him with their feet, they held Him with their voice, saying: *Have mercy on us, O Lord, Son of David*. O darkness clearer than any light! O most acute gaze of blindness! Imagine how many healthy men, walking alongside Jesus, who is the Way, thought He was mere man, and the two blind men, sitting far off, looked upon God. For the Gentiles heard of the passing of Jesus, according to the testimony of the prophets whom the apostles announced to them. For they heard of His coming into the world, and His passion, and His resurrection, and His ascension into heaven; they heard of His passing when He had already gone out from Jericho, that is, from this world. 31. But the crowd rebuked them, that they might be silent. They saw their filthy garments, and did not consider the brightness of their conscience. Therefore they forbade them, not out of envy for them, but out of honor for Christ. For it seemed unworthy to them that such men should vociferate to Him. Behold the foolish wisdom of men. They thought that great men suffered an injury if they were honored by the poor. For what poor man has dared to salute a rich man in public? He is immediately indignant, as if he had suffered an injury. Or those who forbade them, forbade them in the mystery of the Jews, because they were doing everything so that the Gentiles believing in Christ might not be saved. But they cried out the more, saying: *Have mercy on us, O Lord, Son of David*. Forbidden, they were invited even more than they were restrained. Such is the nature of faith: the more it is forbidden, the more it is kindled, for which reason also the servants of God are not conquered in persecutions, but the more afflicted they have been, the more they are kindled. The virtue of faith, therefore, is secure in dangers, and in security it is endangered. For what else slackens the vigor of faith in men so much as long tranquility? Therefore, those forbidding them added also another cause of sorrow to them. First, because they could not cry out, as they were blind: second, because they were forbidden to come to the light. 32. And Jesus standing called them, and said: *What do you want that I should do to you?* 33. They say to Him: *Lord, that our eyes may be opened*. O Lord, why do you ask what you yourself see with your eyes? Infirmity cries out, and why do you seek a voice? I am not asking because of their passion, but because of their faith. I do not desire to hear what they are suffering, but I wish to know what they think of Me. You, Lord, are the knower of hidden things, and do you not know what they think of you? I do know indeed, but I wish that they should proceed to the middle of the people, and that they should say what they want in the hearing of all: and while the blind confess Me to be the Son of God, those who see, who think Me only a man, may be put to shame. They call Me Lord, and they speak the truth: but while they say "son of David," they dissipate what they have well confessed. For "lords" is a term abused even for men, but truly no one is Lord, except God. A If therefore they say, *Lord, Son of David* (1 Cor. 8. 6), they honor Me abusively according to man: but if they say only "Lord," they confess Me according to the divinity of the deity: because *there is one God, of whom are all things, and one Lord, by whom are all things*. For the Son of David cannot illuminate the blind, but the Son of God can: therefore He asks, *What do you want?* Then they no longer said, *Lord, Son of David*: but only, *Lord, that our eyes may be opened*. 35. And Jesus having compassion on them, touched their eyes, and immediately they saw. As long therefore as they said, *Lord, Son of David*, health was suspended: but as soon as they said only, *Lord*, health was infused upon them. He touched therefore their eyes. He touched carnally as man; for He healed by a word, as God: He touched, because they said He was the son of David: He healed them, because they believed in His power, so that one and the same operation of healing might both reward their faith and punish their unbelief. They offered a good gift to Christ who heals. Which one? They followed Him. For what can a man render to God in return worthily for His benefits, unless that which He Himself admonishes through the prophet? *O man, what does God seek from you, except that you do judgment, and mercy, and be ready to walk with the Lord your God* (Mich. 6. 8). Consequently the Lord Jesus also touched the eyes of the mind of the Gentiles, giving them the grace of the Holy Spirit. For the touch of Christ is to give the grace of the Holy Spirit. Which Gentiles, when they had been illuminated, followed Him with good works, never afterwards leaving Him, as the Jews once did. B
Homily XXXVII. From Chapter XXI
I think the matter itself demands that we inquire. Frequently indeed Jesus came into Jerusalem, as John testifies, yet He never took to Himself the service of beasts of burden, nor set up green branches as ornaments around Himself, nor excited the minds of the people to the terrible praise of His divinity, except only at the time when He ascended in order to suffer. Therefore He entered with such glory, so that He might stir up their envy against Himself more, because the time of His passion was already at hand, and death was not driving Him, but He himself was rather compelling death against Himself. How often did He escape, slipping from the hands of the priests, when He had become invisible? When the Jews wanted to kill Christ, they could not touch Him. But when He Himself followed death, the Jews could not spare Him. Therefore, if Christ provoked them, did He by chance make them innocent of His death? Far from it. He excited them, not so that they might do what they were unwilling to do before, but so that they might be able to do what they already wished: the ability was given to them, not the will changed. Then Jesus sent two disciples, 2. saying to them: *Go into the castle that is over against you, and immediately you will find an ass tied, and a colt with her. Loose them and bring them to me.* The ass and her colt are the Jews and the Gentiles. For Judea according to God is the mother of the Gentiles. Thus God says to her through the prophet Isaiah: *And I will restore your judges as before, and your counselors as from the beginning, and then you shall be called the city of justice, and the mother of cities* (Isai. 1. 26), that is, of the Churches, the faithful Sion. Because of certain such likenesses, men were assimilated to these animals, not knowing God or the Son of God. For this animal is unclean, and more than almost any other beast of burden is it more irrational and stupid, and infirm, and ignoble, and more of a burden-bearer: so were also men before the coming of Christ idolaters, unclean with diverse passions and irrational, lacking the reason of the word, as far as God is concerned, foolish. But what is more foolish than to despise the Creator, than to adore the creation and the work of one's own hands, as if it were the Creator? For they were infirm in soul and ignoble, not being able to resist their passions, and having forgotten their heavenly generation, they had become slaves of their own passions and of demons, to whom they were not able to resist. And whoever of the demons or philosophers, of any error or dogma, set the burden upon them.to impose [it], they endured; and they suffered all things without patient resentment, nor did they resist. On account of all these things, the Apostle also says to the Corinthians: "Consider your call, brethren, that not many of you were wise according to the flesh, not many powerful, not many of noble birth; but God chose what is foolish in the world to shame the wise; and God chose what is weak in the world to shame the strong; and God chose what is lowly and despised in the world, and things that are not, to bring to nothing things that are" (1 Cor. 1:26-28). A But when Christ ascended upon them and brought them into the temple, having been washed through baptism, they were made from unclean animals into holy men. For having received the reason of the Word, they were made, by the wisdom of God, rational and prudent; and their irrationality was found to be simplicity, and their folly, gentleness. For simplicity, without the reason of the Word, is the irrationality of man; and gentleness, if it be not for the sake of God, is folly. Moreover, having received grace and recognized their heavenly regeneration, they were made from weak and ignoble [men] into strong and noble [ones]; and what seemed to be weakness was found to be innocence in them, and ignobility, humility. For innocence without God is reckoned as weakness, and humility not for the sake of God is judged as ignobility. B Likewise, casting off from themselves the burdens of the demons, taking upon themselves the sweet yoke of Christ and His light burden, and admitting the Rider Himself into their hearts, they were made patient. For irrational patience is considered burdensome and bound—that is, impeded by the chain of diabolical error, so that it might not have the liberty to go where it wished. For all men, before we sin, have free will, [to decide] whether we wish to follow the will of the devil or not. But if once, by sinning, we have bound ourselves to his works, we can no longer escape by our own virtue; but just as a ship, with its rudder broken, is carried where the storm wills, so also man, having lost the aid of divine grace through sin, does not do what he wills, but what the devil wills. And unless God, with the strong hand of His mercy, loosens him, he remains in the chains of his sins until death. Therefore, we are indeed bound by our own will and negligence, but we are absolved through the mercy of God. For as we see in these worldly kingdoms, just as at first no one can make himself king, but the people create for themselves a king whom they have chosen; when that king has been made and confirmed in the kingdom, he now has power over men, and the people cannot cast his yoke from their neck: for at first it is in the power of the people to make for themselves a king whom they want; however, once made, it is no longer in their power to cast him from the kingdom, and thus the will of the people is afterwards converted into necessity: so also man, before he sins, has free will to decide whether he wishes to be under the kingdom of the devil; but when, by sinning, he has delivered himself under his kingdom, he can no longer exit from his power; and thus his initial will is converted into necessity. And this is what worldly men and sinners are accustomed to say: "Do we not wish to be holy? And who does not wish to be just? But we cannot." It is indeed true what they say, but they do not have an excuse; because at first they could have not been under the power of the devil, if they had wished; but after they have placed the throne of the devil in their hearts, now no one can snatch them from the power of the devil, except God alone. "Loose them," He says. How? By your teaching, by your miracles: because all Jews and Gentiles are liberated through the apostles. "Bring them to me." Through ministry, that is, for [His] glory, correct them. He sent two apostles, because through two general commandments the whole race of men is absolved of sin. What are they? "You shall love the Lord your God with all your heart, and your neighbor as yourself" (Deut. 6:5; Lev. 19:18). In these two commandments every sin is expelled, and all justice is consummated. Or, certainly, the other two: "Whatever you do not want to be done to you, do not do to others" (Tob. 4:16). Likewise: "Whatever you wish that men would do to you, do so to them" (Matt. 7:12). Some, however, explain that these two apostles, Peter and Philip, ought to be understood: since C they were the first to cross the Jewish borders [and] brought the Gentiles to Christ. Philip, indeed, [brought] Samaria, which itself is interpreted as "the she-ass"; Peter, however, [brought] the Gentiles, receiving Cornelius from the Gentiles, as though [he were] the foal of Samaria. 3. "And if anyone says anything to you, say, 'The Lord needs them.'" Do not say, "Your Lord," nor, "Our Lord," nor, "The Lord of the beasts"; so that all may understand that I am the only Lord, not only of animals, nor only of those who are subject to me, but of all men, even those who are contrary to me. For sinners are mine by condition, but by their own will they are the devil's. For "The earth is mine, and its fullness" (Ps. 23:1). "The Lord needs them." It is just that the creature should at some time serve its Creator. For God left the Gentiles in the power of the devil for a time, that He might test them, not that He despised them forever, that He might destroy them. For it is necessary that what is written come to pass: "You will save men and beasts, O Lord" (Ps. 35:7). And immediately He will send them back. The animal, indeed, after it had entered the Jerusalem of Judea, was sent back to its master, but the prophecy of the animal remained in Judea. For regarding that animal, it was not the [physical] thing itself that was necessary to Christ, but that which was understood—that is, not the flesh, but the symbol; and therefore the flesh was sent back, but the symbol was retained. Or in this way. He did not say, "And He will send them back to you again," but only, "He will send them back," so that the mystery might not precede the reason. For I think that at first He did not call men by the mere word of the apostles, but through the power of the Holy Spirit He both absolved them and brought them. But after He had brought them, He again dismissed them in their own free will, so that with their labor, grace accompanying it, they might be justified. For that we are called is God's, but that we live worthily after our calling is both ours and God's alike. This is what He means, "He will send them back again," not to the devil who previously held them, but to [their own] free will, with the gift of grace, of course, assisting them. 4. However, all this was done so that what was said through the prophet might be fulfilled, saying: 5. "Tell the daughter of Sion, 'Behold, your king is coming to you, humble, and sitting on a she-ass, and a colt the foal of a beast'" (Zech. 9:9). Our Lord, ascending to Jerusalem for death, left behind a great grace of peace and concord for the whole world, as if in a testament. For into the mystery of the future Gentiles, sitting upon the she-ass and her colt, He entered into the temple, and thus He joined the Gentiles with the Jews. Now, the prophet, knowing the malice of the Jews, that they would contradict Christ as He ascended into the temple, therefore forewarned [them], D so that by this sign the Jews might recognize their king, saying: "Behold, your king is coming to you, humble, and sitting on a she-ass and her colt." "Behold" is the word of one showing [something]: that is, do not look with physical sight, but with spiritual intellect at the works of His virtue; do not [look at] the appearance of His visions. For if you look at His appearance, you are to be cast down into human nature; but if you have considered His work, you are to be saved in divine virtue. Established, moreover, long before the times, the prophet, seeing Him with spiritual sight—He who had not yet been born—therefore said, "Behold," in order to show that He of whom he spoke already existed before He was born. When, therefore, you see Him in the temple, O Jews, do not act proudly against Him, saying: "By what authority are you doing these things?" (Luke 20:2). Because "Behold, your king is coming to you, humble, and sitting on a she-ass." Do not consider by what authority He does [them], but consider only if He has the power to do [them]: for to believe this is [faith], but to [question] that is to tempt. "Behold, your king is coming to you, humble, and sitting on a she-ass." Do not say, "We have no king but Caesar" (John 19:15). "Behold, your king is coming to you, humble, and sitting on a she-ass." If you have understood, He comes to you; if you have not understood, He will come against you: that is, if you have understood, He will come to save you, and will subject the Gentiles under your feet, and you shall say through the prophet, rejoicing: "For the Lord is most high, terrible, and a great king over all the earth: He has subjected the peoples under us, and the Gentiles under our feet" (Ps. 46:3-5). "He chose us as his inheritance, the beauty of Jacob which he loved." But if you have not understood, He will come to destroy you, and from the temple
A he will drive out the holiness, and introduce another bride from the Gentiles, one more chaste, into the chamber of holiness, so that you, cast out and set in darkness, may say through Solomon: "Do not look upon me, because I am darkened, because the sun has looked upon me" (Cant. 1:5). Do you wish to know the meekness of the One coming? Consider the manner of his arrival. He does not sit in a golden chariot, shining in precious purple; nor does he mount a spirited horse, a lover of discord and strife, one whose breast is filled with the vanity of glory, who smells battle from afar and rejoices at the sound of the trumpet, and when he sees blood-stained slaughter, says in his heart, "It is well done." But he sits upon an ass, a friend of tranquility and peace. And do you not see around him shining swords or other ornaments of terrible weaponry? But what? Leafy branches, testimonies of piety. He comes, therefore, as the meek one, not that he might be feared for his power, but that he might be loved for his meekness. "Sitting upon an ass and her colt." He was sitting upon the mother. But was he also sitting upon the colt? Yet, even if corporeally it could not be that he sat upon both animals, spiritually it could be, since he was God, so that he might sit both among the Jews and among the Gentiles simultaneously. To sit upon beasts of burden is to dwell in their hearts, so that Christ may say to them: "Take my yoke upon you, and learn of me, for I am meek and lowly in heart" (Matth. 11:29). For the meek ought to carry the Meek One; He who called them is the Rider, not that he might punish them for their sins, but that He himself might rest in them because of their meekness. For just as this type of beast, if it wanders, wanders in simplicity, and not in harshness, so too those men who have believed in Jesus Christ, whether from the Jews or from the Gentiles, sinned before Christ not in malice but in ignorance. Therefore, they mocked themselves for being punished under a harsh rider. For just as sinners are the horses of the devil, so also the saints are called the horses of Christ; because the devil, sitting upon sinners, incites them through the wilderness of their crimes—that is, through fornications, through avarice, and the rest; but Christ, sitting upon the saints, directs them through the plains of righteousness, that is, in chastity and humility. Therefore, the equitation of the devil is perdition, but the equitation of Christ is salvation, as Habakkuk says in his canticles to Christ himself: "Who ridest upon thy horses, and thy riding is salvation" (Habac. 3:8). Therefore, he brought the colt into the temple so that he might join the Gentiles to the Jews, so that he might fulfill what Jacob, blessing his son Judah, prophesied: "Tying," he says, "his colt to the vine" (Gen. 49:11). What is that vine? Judea, which was transplanted from Egypt and planted in the East. And as Noah prophesied concerning his sons, saying: "Blessed be my son Sem; may God enlarge Japhet, and he shall dwell in the tabernacle of Sem" (Gen. 9:26-27). For Sem was the father of the Jews, but Japhet the father of the Gentiles who, B through Christ, have entered into the tabernacles of the Jews. 6. "And the disciples going, did as Jesus had commanded them, 7. and brought the ass and the colt." Since the apostles, going out, loosed an ass belonging to another, it was their ministry, but the power and authority were Christ's. For they could not have taken an animal belonging to another from that master, who did not know them, to know where they were from, had not the spirit of Christ, preceding, prepared the heart of its master to give it. Thus, what the apostles loosed—the Jews or the Gentiles—from the bond of the enemy, in outward appearance was their work; in truth, however, it was the power and grace of Christ. For indeed, the twelve, once constituted by Christ, could not have loosed the whole world bound under the power of the devil, unless the grace of Christ had broken the power of the enemy. "And they put their garments upon him, and made him sit thereon." The garments are the divine precepts and spiritual grace. For just as the shame of nakedness is covered by a garment, so the natural evils of our flesh are covered by precepts and divine grace. For every man is naturally not only a sinner but is also total sin, as the Apostle says: "We were by nature children of wrath, even as others" (Ephes. 2:3). And so Adam, when he was naked—that is, having offended by sin—covered his nakedness with fig leaves, which is the asperities of the law. And elsewhere, God, promising that he would take away his righteousnesses and graces from the Jewish people, as the Lord says through the prophet Hosea: "And I will take away my garments and my linens, and will show thy shame to the Gentiles" (Osee 2:9). Therefore, they put their garments upon them—that is, the commandments and graces which they themselves had received from Christ; upon the Jews and the Gentiles they laid them—that is, they delivered them; C for neither could Christ have rested in them, had his commandments not been in them. 8. "And a very great multitude spread their garments in the way; and others cut boughs from the trees, and strewed them in the way." Namely, that as he came, they might be trodden upon by the beast. The garments are the commandments, as we have said; the green fronds, however, hold the appearance of piety. Because, therefore, both the commandments of the law and the Jewish form of religion had to be trampled upon by Christians in the way—that is, in Christ—therefore at that time they strewed them in the way under the feet of the beast. And see that, while the apostles indeed put their garments upon the beast, the rest of the Jewish multitude did so under the feet of the beast; for by the commandments of the apostles, Christians are indeed spread out and perfumed, but they trample upon the commandments of the law. For as often as we spurn circumcision, we esteem the sacrifices of the Jews as naught, and we reject the other Jewish customs. The garments of the Jews, with which they themselves were clothed, we who are from the Gentiles trample under our feet. Another, however, says thus: They who, he says, placed their garments upon the ass are the apostles and other teachers; the garments, however, are the honor and the schema of glory. The glory, therefore, which Christ received from the Father, he gave to his disciples; and the disciples, receiving it from Christ, gave it to the Gentiles, so that Christ might sit pleasantly in them, as he himself says: "And the glory which thou hast given me, I have given to them, that they may be one, as we also are one" (Joan. 17:22). But the multitudes who strewed their garments in the way were believers from the circumcision, who, seeing Christ, cast D the glory which they had from the law into the earth, humbling themselves, and saying with the apostle Paul: "According to the righteousness which is in the law, I lived without blame, but the things which were gain to me, these I have esteemed loss for Christ's sake, and I count them to be dung, that I may gain Christ" (Philip. 3:6-8). And what else is this than to level the righteousness of the law to the earth before the sublime glory of Christ? But they who cut the leafy boughs from the trees were the believers and learned teachers, who, receiving living examples about Christ from the prophets—as if from trees always verdant, and never shedding the leaves of their words—strewed leafy branches before the feet of the subjugated people, so that through those examples, as if through green, leafy branches, they might walk without stumbling through the way of this life, until they entered into the sanctuary of God. 9. "And the multitude that went before and that followed, cried, saying: Hosanna to the son of David, etc." The people, mindful of his miracles which he showed them, and of the healings which he bestowed upon them, with exultant hearts, both before and behind, cried out, "Hosanna to the son of David." Those who went before were the elders—that is, the patriarchs, the prophets, and other saints—who, before the advent of Christ, both predicted his coming and knew it; those following, however, were the juniors—that is, the apostles, martyrs, and other teachers—who, after the ascension of Christ, both preached and preach of his resurrection and ascension or his works; and although they were in diverse times, yet in all of them there was one spirit of exultation. And they, indeed, prophesying about the coming Christ, cried, "Blessed is he that cometh in the name of the Lord"; these, however, praising, cry out about the advent of Christ already fulfilled, "Hosanna to the son of David." Now, "Hosanna" some interpret as "glory," others as "redemption," others as "Salvifica," or "Save now." For both glory is due to him, and redemption befits him, who redeemed all and saved them by the shedding of his precious blood.
A Homily 38, on chapter 21.
10. And when Jesus had entered Jerusalem, the whole city was moved, saying, "Who is this?" etc. Rightly were they moved, seeing an amazing thing: for a man was praised as God, but God was praised in a man. For they were saying, "Hosanna to the Son of David." I think, however, that even they who were praising did not know what they were praising, but the Spirit suddenly entered into them, and, their mind being unaware, poured forth words of truth. 12. And Jesus entered into the temple of God. This was characteristic of a good son, that both coming to the house he should run to the father, and should render honor to him who begat him, so that you, becoming an imitator of Christ, whenever you have entered any city, may run first of all to the church before every action. This was characteristic of a good physician, that upon entering an infirm city to heal it, he should look first to the source of the malady. For just as every good thing proceeds from the temple, so also from the temple proceeds every evil. Just as a physician, when he first enters to a sick person, immediately asks about his stomach and hastens first to put it in order, because if the stomach is healthy, the whole body is strong, but if it is disordered, the whole body is infirm: so if the priesthood is whole, the whole Church flourishes; but if it is corrupt, the faith of all is withered. Now the heart and the stomach are understood as the priests, because in spiritual matters the whole people is governed through them. And just as the heart is the seat of wisdom, so priests are the receptacles of spiritual wisdom, as Isaiah says, regarding kings indeed, "Every head is in pain," but regarding the priesthood, "Every heart is in sadness" (Isa. 1. 5). For just as the stomach, receiving food, cooks it within itself and disperses it through the whole body: so also priests receive the knowledge of the Word through the Scriptures from God, and cooking it within themselves—that is, contemplating and meditating upon it—they distribute it to the whole people. And just as, with the stomach supplying it, each member receives nourishment and converts it into itself according to its own nature: for instance, what the liver receives becomes entirely blood; what the gall receives becomes entirely bile; what ascends to the lungs becomes phlegm; and what (goes) to the breasts becomes entirely milk: so with priests speaking in the church, all receive the Word, but each one converts it according to his own heart, so that the one and same Word proceeds indeed in right hearts unto life, but in perverse hearts it stirs up anger, like bile; in others it works the sweetest affection, like milk; and in others hatreds, like a harmful phlegm to be spat out. See therefore, O priests, B how you compose yourselves in word and deed. For just as in the body, if any member has been weakened, the stomach does not languish entirely, but if the stomach has languished, all members are found infirm: so if any of the Christians has sinned, the priests do not sin entirely; but if the priests themselves are in sins, the whole people is turned to sinning. Therefore everyone among the Christians shall render an account for his own sin: but priests are to render an account not only for their own but also for the sins of all (Heb. 13. 17). He saw the tree withered with pale leaves and the diligent farmer understood that it had a rot in its roots. For truly just as when you see a tree with pale leaves, you understand it is withered because it has some fault around the root: so when you see the people undisciplined and irreligious, without doubt know that its priesthood is not healthy. And he cast out those selling and buying from the temple: signifying that a merchant can rarely or never please God. And therefore no Christian ought to be a merchant; or if he wants to be, let him be cast out of the Church of God, the prophet saying: "Since I have not known negotiations, I will enter into the powers of the Lord" (Ps. 70. 15). For just as someone who walks between two enemies, wishing to please both and to commend himself, cannot be without evil speech: C for it is necessary that he speak evil of this one to that one, and evil of that one to this one: so someone who buys and sells cannot be without lying and perjury: for it is necessary that with the negotiators here he swear that the thing is not worth as much as he buys it for, and there he swear that the thing is worth more than he sells it for. But their substance is not stable either. For the substance of such men is either to perish while they are still living, or to be dissipated by evil heirs, or their inheritance is to come to strangers and enemies. That which is gathered from evil cannot progress to good. Just as if you see wheat or any species of grain in a sieve, while you throw it hither and thither, all the grains fall down little by little, and in the end nothing remains in the sieve except the chaff alone: so also the substance of merchants, while they go and come between buying and selling, is diminished, and in the end nothing remains for them except sin alone. Therefore, demonstrate to us who is a merchant? For all men seem to be merchants. Behold, he who plows buys oxen, so that he may sell grain; and he who works wood, buys wood so that he may sell utensils; and the linen-merchant buys linens so that he may sell and display them: and the usurer borrows money, that he may take interest. And why did the ancient Jews and the apostles praise crafts? Because they are more free from sin. Just as Paul was a tent-maker, and he himself commands, saying: "Let ours also learn to excel in good works" (Tit. 3. 14). And some of the apostles, as we read, were fishermen. I will show who is not a merchant, so that those who are not according to this rule you may understand to be all merchants: that is, whoever buys a thing, not in order to sell the thing itself whole and unchanged, but in order to make a work from it, he is not a merchant: because he who buys material for himself to work with, from which he might make a work, he does not sell the thing itself, but rather his craft; that is, he who sells a thing, whose valuation is not in the thing itself but in the craftsmanship of the work, that is not merchandising: for instance, a smith buys iron and makes a tool; but that tool does not have as much iron as it is worth, but is appraised according to the work of the tool. But he who buys a thing so that he may profit by giving that same thing whole and unchanged, he is a merchant, who is cast out of the temple of God. Whence, above all merchants, the usurer is more cursed. For if he who sells a bought thing is a merchant and cursed: how much more cursed will he be, who does not give bought money, but money given to him by God, to usury? Secondly, because the merchant gives a thing so that he no longer seeks it back: but this one, after he has lent at interest, both seeks his own back again and takes another's along with his own. Furthermore, someone says: he who rents out a field so he may receive rent, or a house so he may receive payments, is he similar to him who gives money at usury? Far from it. First, because money is not disposed for some use like a field or a house, but for the price of buying or selling. Second, because he who has a field plows it and receives fruit from it: likewise he who has a house takes the use of dwelling from it. Therefore he who rents a field or a house seems to give its use, and to receive money, and in a way seems to exchange profit with profit: but if you keep money stored in a purse with you, you take no use from it. Third, a field or a house by using grows old: but money, when it has been lent, is neither diminished nor grows old. And he overturned the tables of the money-changers. Men are understood spiritually as money: for just as a coin has the image of Caesar, so a man has the image of God. And just as a solidus, which does not have the image of Caesar, is reprobate: so also a man, who does not show in himself the image of God, is considered reprobate. Whence Isaiah was saying to Jerusalem: "Your money is reprobate, your tavern-keepers mix wine with water" (Isa. 1. 22), and the rest. Therefore, he overturned the tables of the money-changers, signifying that in the temple of God there should be no coins, unless they be spiritual, that is, who of De...
have the image of God: and not those coins, that is, not those men who bear the image of an earthly king—that is, of the devil. For just as a good man shows in himself the image of God, so also a bad man possesses the image of the devil. Or surely he calls the scriptures figuratively the tables of the money-changers, that is, of the priests. For truly the scriptures of those priests have been overturned, so that now no one is fed by them, the New Testament having succeeded the former one. A And he overturned the chairs of those who sold doves: speaking, even if not in speech, yet by the very deed: What are many doves for sale doing in the temple, from which one free Dove descended into the temple of my body? That is, the Holy Spirit has filled my Church. For it is not in the sacrifice of doves that God will later be pleased with the temple, that is, the Church, but in the Holy Spirit. For I have said to you through the prophet: I will not take calves from thy house, nor he-goats from thy flocks; for every beast of the forest is mine, the cattle on the mountains and the oxen; I know all the birds of the sky (Ps. 49. 9-11). Sacrifice to God a sacrifice of praise (Ibid. v. 14), because I do not want victims, but hearts; not sacrifices, but faith. B Likewise I have said to you through the same prophet: Bring to the Lord glory and honor (Ps. 28. 2). And if you truly wish to stand in the temple of God, take away the victims, and thus enter into his holy courts. Take the bulls from the temple, because one bull is to be offered for the whole flock, of which Jacob spoke accusing the Levites—that is, the priests: That in their anger they killed a man, and in their rage they hamstrung a bull (Gen. 49. 6). Take the sheep from the temple, since one Lamb is slain. Because, therefore, he had warned them through the prophets that they should take the animal victims from the temple and offer their contrite and humbled hearts, but they did not obey: just now, as if angry at their disobedience, by his own power he expels them, showing by these things that he is the one who had then warned them through the prophets about the expelling of victims. 15. For it is written: My house shall be called a house of prayer, but you have made it a den of thieves (Isai. 56. 7). The temple of God, however, makes a den of thieves of one who pursues earthly and illicit gains, not spiritual ones for the salvation of souls. And the observance of religion in that way is not so much the worship of God as an occasion for iniquitous negotiation. C For every day Jesus enters into his temple, that is, into the holy Church, and casts out all who sell the grace of God from the Church—bishops, presbyters, deacons, and all ecclesiastics, as well as laymen—because they are held to be of the same crime, equally selling and buying the gifts of God; because it is written, You received freely, give freely (Matth. 10. 8). He also overturned the chairs of those selling doves, so that by what is taken away from them, the priestly honor, he might teach those who think the work of God is to be done for earthly reward. What we have said about ecclesiastics, therefore, let each one take to himself. For the Apostle says: You are the temple of the living God, and the Holy Spirit dwells in you (1 Cor. 3. 16). Let there not, therefore, be illicit negotiation in the house of your heart. Let there be no good thing that we do, or can do with the help of the Lord, which we do from a desire for vanity, not from the lust for earthly gain, not from a desire for evil things, lest Jesus enter angry and stern and cleanse his temple in no other way than by applying a scourge, that is, by most severe correction, and turn it from a den of thieves—that is, from a dwelling-place of demons through the exercise of iniquitous greed—and from a house of negotiation—that is, from a heart panting for earthly gain—into a house of habitation. Whence, because such solid strength is rare, they are tormented by the healing of the wounds of their transgression, by which human frailty is wounded. Diligent care must be applied. D Whence the Scripture says: For who will boast that he has a chaste heart, clean from sin (Prov. 20. 9)? Let everyone, therefore, understand that the indulgence of sins and the medicine of his own reparation are necessary for himself. For there is no one supported by such firmness that he should be secure regarding his own justification. Let us therefore use, most beloved, the venerable institutions of this most salutary time, and with more thoughtful care cleanse our stains. For however chastely and soberly this mortal life may be led, it is nevertheless sprinkled with some dust of earthly conversation, and the brightness of minds created in the image of God is not so foreign to the smoke of all vanity that it cannot be darkened by any filth and does not always need to be polished. But if this is necessary even for the most chaste souls, how much more is it to be sought by those who have perhaps passed the whole space of the year either too secularly or too negligently? These we admonish with due charity that all may take refuge in the mercy of God, present everywhere, and sanctify their hearts with worthy confession along with the observance of all the commandments of God. Let cruelty soften, let irascibility grow mild. Let all remit to one another their faults. A Nor let him be an exactor of vengeance who is a petitioner for pardon. For saying, Forgive us our debts, as we also forgive our debtors (Matth. 6. 12), let us fulfill what we profess. But the generosity of the Lord makes minds clement and mild. For nothing is more worthy than that a man should be an imitator of his author, and according to the measure of his own ability be a practitioner of the divine work. For when the hungry are fed and the naked are clothed, does not the aid of the servant fulfill the gift of God? And the kindness of the servant is the gift of the master. And rightly thanks are returned to God for the offices of piety, whose work is seen in the servants. Therefore the Lord himself says to his disciples: Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven (Matth. 5. 16). 14. And the blind and the lame came to him in the temple, and he healed them all: so that what they were calling for with words, he might show with deeds. As a witness to their voice, he healed the blind, so that the blind seeing—looking at the blind—might see themselves: so that the bodily illumination of the former might become for them a spiritual lamp of the soul. He also healed the lame, so that the limping Jews might run in faith to Christ, so that those seeing might receive better feet than these. 15. But the chief priests and scribes, seeing the wonders that he did, and the children crying out in the temple, and saying: Hosanna to the son of David: were indignant, 16. and said to him: Do you hear what these say? To whom he could have said: And do you see what I do? You attend to them speaking, and do not consider me acting. For I interpret their voices by my deeds. Just as a column in the temple, if it stands straight, when a weight is placed upon it, is more confirmed; but if it is slightly oblique, when the weight is received, it is not only not confirmed, but goes more to the side: so also the heart of man, if it is upright, seeing or hearing the works of some just man, is more confirmed through the doctrine of his wisdom; but if the heart is perverse, seeing or hearing the works of some just man, it is not only not confirmed, but is excited more towards envy, and is more perverted. In this way also the priests, seeing the healings of the sick and hearing the praise of the children, were not only not moved to believe in Christ, but were more excited against him, saying: Do you hear what these say? Would that you had heard what they say! For these healings of the sick give testimony to the voices of those crying out, that what is said is true. Likewise, the voices of those crying out give testimony to the healings of the sick, that the things being done are great. If the healings of the sick speak falsely about Christ, interrogate the voices of those crying out. If the voices of those crying out speak falsely, interrogate the healings of the sick. And why do you accuse as if he were guilty, whom so many witnesses defend? If they cry out justly, consent to those crying out, and believe in Christ; if, however, they speak unjustly, reprove them more unjustly, saying: And why do you reproach Christ?
For what do they blame Christ, if they understand what they are saying? But Jesus said to them: "Have you never read, Out of the mouths of babes and nursing infants You have perfected praise?" (Ps. 8:3). As if He were to say: "Is this my fault, because they cry out? Is it my fault because a prophet predicted that this would happen thousands of years ago?" If we recall how He said above, "And the crowds that went before and followed were crying out," we understand that they were called infants, not in age, but in simplicity of heart. But nursing infants can neither understand anything nor praise. Yet they were called nursing infants because, excited by the sweetness of the miracles as if by the sweetness of milk, they cried out, as it is written: "So my soul was exalted, as one weaned above his mother" (Ps. 130:2). For milk is called a miracle, but the doctrine of perfect justice, as the Apostle says: "And my speech and my preaching were not in the persuasive words of wisdom, but in demonstration of the Spirit and of power" (1 Cor. 2:4). Likewise, after a little while He says: "And I could not speak to you as to spiritual people, but as to carnal: as to little ones in Christ I gave you milk to drink, not food" (1 Cor. 3:1-2). Every first induction of faith, that is, simple doctrine, is called milk, because just as milk is consumed without the labor and work of teeth, and delights the one consuming it with its sweetness, so too the miracles provide no labor for those who see them, but delight those who see them with wonder and gently invite them to faith. But bread signifies the doctrine of more perfect justice, which they cannot receive unless their senses are exercised in spiritual matters; for he who listens must examine and meditate within himself with certain discourses, grinding them as if with certain spiritual teeth. Hence the law also wanted ruminating animals to be clean (Deut. 14:6). For that food of doctrine is not only as sweet to carnal people as it is useful to spiritual people for salvation. For just as if you were to give a child a piece of bread, because he has narrow gullets, he is choked rather than nourished: so also with a man imperfect in faith, and a child in senses, if you wish to speak the higher mysteries of wisdom, having a narrow faith and sense, he is scandalized rather than edified. And just as if you were to give milk to a perfect man, it indeed delights his throat, but does not strengthen his limbs. For it is written about bread, not about milk, that "it strengthens the heart" (Ps. 103:15). But if he eats bread, it not only delights his throat, but provides him with strength: so also with a man perfect in faith and mature in senses, if you show him miracles, he is indeed delighted by the sight, but he gains nothing for the edification of his sense or the knowledge of truth; but if you explain the word of wisdom to him, he is both delighted by the reason and edified in faith.
A 17. "And leaving them, He went out of the city into Bethany, and lodged there": so that by withdrawing He might restrain those whom He could not restrain by answering; because malice is not restrained by words, but is stirred up. For it is better to overcome an evil man by giving way than by answering. For if you strive to appease an irrational man with reason, you neither appease him, and you subvert yourself. "And He lodged there." He did not wish to stay in Jerusalem, from which He had already voluntarily departed, which was already holding swords drawn for the death of its Lord, about to kill itself more than the Lord; but He lodged with Lazarus and his sisters, so that He might rest there corporally, where He also rested spiritually. For it is the way of holy men not to seek a dwelling where men are more famous, but where they are more faithful; nor do they rejoice where there are lavish feasts, but where holiness flourishes.
Homily XXXIX on chapter XXI
18. "But in the morning, returning to the city, He was hungry. 19. And seeing one fig tree by the road, He came to it, and found nothing on it but leaves only, and said to it: May fruit never be born of you forever, etc." B Not as a man does He seek food, but as God He seeks human salvation; not as one in need does He seek our justice, but as one merciful He desires our salvation. If, however, He had hungered for food as a man, He would never have hungered in the morning; but He hungered in the morning for this reason, because He always hungered, He who hungered for their justice or the salvation of others. Deservedly, therefore, coming to the Jewish nation, Christ was hungry in the morning, seeing that for so many thousands of years He desired no food of its justice. But "in the morning." That is, the beginning of the twelfth hour, about which we have spoken above. You see, therefore, that these changes of His age, and hour, and day are spoken of; and if you consider each age, as like the morning, you will find it happening also in the evening. Behold, it became morning over Adam, when the Lord created him and gave him the commandment of justice as a light. Then, as the iniquity of men increased more and more, and as if night were coming, justice as a light retreated from them. Again, another morning was made, when the Lord, coming to Noah for the reparation of the age, placed a testament of justice with him and his sons, as a light. Again, as the iniquity of men increased, as if night were prevailing, the sun receded from them, that is, the Lord with the light of His justice. Again returning, He brought forth the third morning, choosing Abraham, and showing him as a light the knowledge of truth, placing in him the testament of circumcision and faith. Likewise, as iniquity prevailed as if night were coming, it receded from them when the children of Israel lived according to the idols of the Egyptians. For the Egyptians would never have afflicted them if they had had light in them as far as the first countenance. Likewise, returning, the fourth morning appeared to Moses, and leading Israel out of Egypt, He showed them the light of the Law. Likewise, with iniquity increasing as if in the last night, the children of Israel were led into captivity. C Returning again, the Lord brought forth the fifth morning, calling the children of Israel back from captivity, restoring the people through Zerubbabel, and through Jesus son of Josedech, and from then on repairing the Law through Ezra the prophet. Again, with iniquity increasing as if night were coming, the Lord withdrew His mercy from them as a light, and they were again under the power of the Romans. But the sixth morning, Christ returned to the Jews and the Gentiles, and gave them Himself as the most evident light. Even now, as you see, with the iniquity of Christians increasing, as if night were coming, He will withdraw from us, and will take away the light of His grace from us, as He Himself testifies, saying: "Do you think, when the Son of Man comes, He will find faith upon the earth?" (Luke 18:8). But the seventh light He will give us when He comes to render to each according to their works. And as often as the iniquity of men prevailing excludes from itself the mercy of God, that time is called night; but as often as the mercy of God prevailing does not look upon our sins, but visits men in good things, it is called the day of His visitation. But so that you may know about the night which occurs before the first advent of Christ, the prophet says: "At evening weeping will lodge, and in the morning rejoicing" (Ps. 29:6). But about the night of the future consummation, the Lord Himself says: "When evening had come, He called the laborers, and paid them their reward" (Matt. 20:8). D Going away from us, and returning to us: going away because of our sins, and returning because of His mercy; but when the seventh morning has come, then He will rest in the seventh day, because afterward, for men living without the succession of sins, the light of justice is to remain, and the sun, Christ, will always be with us, with the Apostle saying: "We shall be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord" (1 Thess. 4:16). Therefore, He was hungry returning in the morning: which mystery is understood from the time of His resurrection, when the synagogue was left, and the Church was received. "And seeing one fig tree by the road, He came to it, and found nothing on it, except leaves only." The fig tree is the synagogue. For the synagogue, on account of the multitude of many grains dwelling under one bark, is called a fig, as if
of many faithful men dwelling in one house, as it is written: "God who makes men dwell with one accord in a house" (Ps. 67. 7). Finally, look at the very leaves of the fig tree, how they are formed in the likeness of a hand. Now the leaves of greenness are merely the appearance of sanctity in a human being, or religious words without the fruit of works. Whoever, therefore, is a religious man—that is, a rational tree—professes himself to be of God, but does not perform justice, he is a tree that is merely bearing leaves without fruit, such as we are, of whom the Apostle prophesied: "There will be," he says, "in the last days men who love themselves, covetous of money, haughty, proud, disobedient to parents, lovers of their own will rather than of God, having indeed the appearance of piety, but denying its power, whom the Lord is about to curse in the end, so that fruit may never grow from them, just as He cursed the Jews, and they withered" (2 Tim. 3. 1-5). But "by the way" is according to the world. Therefore, Christ could find no fruit in the Jews, because they were living according to the world, that is, according to the world. For the world is a common way through which all who are born pass, as we explained in the parable of the sower. Therefore, any faithful man—that is, a rational tree—living according to the world, can never hold fruit of justice within himself. Whence Paul was saying to Timothy: "No one serving as a soldier to God entangles himself in worldly affairs, so that he may please the one to whom he has approved himself" (2 Tim. 2. 4). Why can he not hold his fruit? Because demons, or his ministers, passing by and passing back along the way—that is, wandering through his world—shake them off. For just as irrational ground, which is placed by the wayside, is always trodden upon and is hard, and does not receive the seeds of doctrine into the furrows of its senses, but volatile spirits snatch them away, so also every rational tree placed by the way can never be fruitful—that is, a man living according to the world can never escape from sin so as to be righteous. Frequently, indeed, spirits passing by shake the very buds of justice from its branches before they are opened into flowers. Sometimes, however, they shake off the flowers themselves when they are already opened, and sometimes they even cast down the formed fruits themselves. For the branches are the senses of his soul, from which all good things proceed. But the buds are the good thoughts adhering in the senses. But the opened flowers are the good wills. For just as flowers proceed from buds, so good wills are born from good thoughts. But just as flowers cannot proceed if there is no bud, so a good will cannot be born unless a good thought has preceded it in the man. For by thinking good things, we begin to desire what is good in the sight of God. For good wills are as sweet in the sight of God as fragrant flowers. Whence Solomon was saying: "My son, keep yourself from thoughts that are without understanding" (Wis. 1. 5). But the fruits are the perfect works of justice. For just as fruit is formed from flowers, so perfect works are born from good wills. But just as the flower precedes the fruit, so a good will precedes a good work. Therefore, every man who no longer even thinks at any time of what is good, the demons passing by have shaken the very buds of justice from his branches—that is, from his senses. But he who does indeed think of good things and proposes in his heart to do what is good—for instance, either to give alms, or to fast, or to be continent—and yet, overcome by the lust of the world or by some occasion, has changed his will: the demons have shaken from his sense the flowers already opened. But he who has thought of good things and has proposed and has accomplished what he proposed, he has produced fruits. But if he sins again, and on account of subsequent sins has lost the former works of justice, the demons have already shaken the perfect fruits from those senses. Therefore, just as it is difficult for a tree placed by the way to keep its fruits until maturity, so it is difficult for a faithful man living according to this world—that is, in its actions—to keep justice immaculate until the end. If, therefore, you wish to hold the fruits of justice until the end, depart from the way and plant yourself in a secret place, so that neither the world may have anything in common with you, nor you with the world. And He says to it: "May fruit never grow from you forever." Not because He cursed the tree did it not give fruit, but because it was not giving, therefore He cursed it, that it might not even bring forth leaves itself: that is, it is not because the Jews lost justice that God abandoned them, but because they brought no justice, God abandoned them, so that not even the appearance of piety might exist in them, or speech. And truly, just as it is better that a tree not exist than that it exist, indeed, but not produce fruit after its kind, so it is better that a person not satisfy the role of a person of God than that he exist, indeed, but have no conduct according to God. For he who is not yours, if he does not obey you, you do not grieve; but concerning him you grieve gravely who is yours and disdains you and serves others. Thus, God is not angered so much by an outsider and one openly serving the devil as by His own doing the will of the devil. Therefore, at the end of the age, God Himself will send the working of error into such as these, just as we see happens daily, that they may believe a lie, who have not believed the truth, but have consented to iniquity, that all may be judged. For He does not wish that those who are not truly His should seem to be His. It is better that a harlot wife should not even belong to her husband than that she, by walking badly, should provoke him to jealousy. And immediately the fig tree withered. 20. And the disciples seeing, wondered, saying: "How did the fig tree wither immediately?" They wondered, because His word descended like a flame to its roots. O apostles, you who saw Lazarus buried and rotten coming again to life by a word alone (John 11): why do you wonder if you see a tree dried up by a word alone? For He who is able to give life, He is also able to take away life; but he who cannot take away life, neither can he give life. 21. And Jesus answering, said to them: "Amen I say to you, if you have faith, and do not hesitate, not only will you do this to the fig tree: but even if you say to this mountain, 'Take yourself up, and cast yourself into the sea,' it shall be done." That mountain is invisible, which produces fruitless trees, where there are rocky and rough places, where there are hanging precipices and caverns, not suitable for humans to dwell in, but for beasts, where there is no plain for resting in peace, but it is full of ascents and descents. For whoever stand by the devil, at one time they ascend, at another they descend. Which mountain is called so, not on account of the height of dignity, as the holy angels, but on account of the inflation of pride; not on account of the firmness of virtue, but on account of his immobile and incorrigible malice. Take this mountain away from the midst of the saints, where there is faith, where there is hope, where there is charity, where there is the plain of peace, where there are the beautiful fountains of the doctors, where there are meadows blooming with the dew of graces, where the holy birds, perpetually verdant with songs, delight. And "cast yourself into the sea," that is, into this world, where the waters are salt, and not proceeding to use, that is, iniquitous peoples, not progressing to the glory of God, into whom all the sweet rivers of spiritual graces run, and they cannot change their saltiness; but rather their saltiness corrupts within itself the sweetness of the rivers coming into the sea of this world, where the powers and the dangerous contests of divers spirits always dominate. For just as the storm is continuous in the sea, so is the persecution of Satan in this world, where there is never tranquility, but with the waves rising—that is, with temptations pushing and being pushed—the waters strike one another, and break and are broken one another, and striking each other they give a certain irrational sound. So human beings themselves, from the occasions of this world born from the world itself, like waves, eat and attack one another, and from themselves send forth as it were the insane voices of the sea. Whence the Apostle was saying: "Let all clamor and anger be taken away from you" (Eph. 4. 31). "Cast yourself into the sea." Where there is confused sound, where there is eternal inconstancy, where there is the indefatigable contention of the waves, where there is fear, and ever flows the image of death. 22. "And all things whatsoever you ask in prayer, believing, you shall receive."
A God bestows the grace of faith; yet men nourish it and make it strong: faith, moreover, produces abstinence from evil things and the performance of good works. The more you abstain from evil and have followed the good, the more fully you make your faith strong. But the less you have abstained from evil and the more negligently you have performed the good, the more weak you have your faith. B ...the chief priests and the elders of the people, saying: "In what power do you do these things? And who gave you this power?" But because the priests had seen Christ entering the Temple one day with great glory, so that the people on every side were shouting with angelic voice: "Hosanna to the Son of David," the One who entered as a man was praised as God. The One who was hidden in the flesh was demonstrated in the voice. The One whom the malice of the priests blasphemed as a man, the innocence of the children exalted as God. As much as He was glorified, just so much were the priests tormented by envy, and His honor became a torment to them. For such is the nature of the case, that when the good are praised for their virtue, the evil are tortured in their envy. And so, not bearing the heat of the stimulating envy in their breast, they burst out into the voice: "In what power do you do these things?" O envy, which is ever its own enemy! For he who envies brings ignominy upon himself, but for the one whom he envies, he prepares glory. He himself is found blameworthy for his envy, while the other is demonstrated as praiseworthy for his virtue. Therefore, envy is harmful only to itself; but it not only does not burden the other, but even commends him all the more. They came, therefore, to Him as if to one sinning in the Temple, and while they find no fault, they malign the benefit, saying: "In what power do you do these things?" A healthy body is sometimes struck and is not easily wounded; but a weak body, having an internal hidden injury, even if it is touched but slightly, is shattered all the more quickly. Thus, a free and whole animal is not easily offended; but an animal wounded by envy is aroused to pain not only by a suitable cause, but even by a slight occasion. Thus also, the priests of the Jews, envying Christ, while they find no just grounds for accusing Him, are disquieted even by His good deeds, saying: "In what power do you do these things?" They thought in their pain among themselves: We were the pillars of the Temple, and behold, the whole Church reposes upon this one, and we are found to have been erected without cause, because we have lost the ministry and possess a hollow name. We were as a visible tongue of the silent Scriptures, and behold, He resonates in the midst of the Temple, and we have remained silent, despised like a shattered lyre. We were the fathers of the people, and He daily generates sons, while we have been found sterile. Therefore, not bearing this, they said: "In what power do you do these things?" By saying, "Who gave you this power?" they show that there are certain persons who give power to men, whether corporal or spiritual. As if they were to say: "You are not born of a priestly family, the senate did not grant this to you, Caesar did not bestow it." But if they had believed that all power is of God, they would never have asked, "Who gave you this power?" knowing that "Every perfect gift is from above, coming down from the Father of lights" (James 1:17); and that "No man can receive anything, unless it has been given him from heaven" (John 3:27). Every man evaluates another according to himself; nor can he himself feel better about another than he himself perceives within himself. Behold, the fornicator judges no one to be chaste. Likewise, the chaste man does not easily suspect one of fornication. The proud man thinks no one is humble; the humble man believes no one to be proud. So, he who is not a priest from God thinks that no one’s priesthood is from God. From where, then, do you think it comes to pass that priests despise and persecute one another, unless it is because, having been made priests through ambition, they estimate all others just as they themselves are? But the priest who is according to God fears to offend any priest, because he considers that all are made by God, even though they are made through men. For behold, David, although he knew clearly that Saul was not a king C according to God, nevertheless frequently would not kill him when he was delivered into his hands, saying: "I will not put my hand upon the Lord's anointed" (1 Kings 24:7). Likewise, when Paul had cursed the priest Ananias and had heard that he was a priest, led by repentance he replied: "I did not know, brethren, that he was the high priest" (Acts 23:5). Or certainly, knowing that many priests indeed perform signs not from the power of God, but from the power of the adversary, as we have explained in many places, they therefore blasphemously inquired: "In what power do you do these things? In the spirit of God, or in the spirit of Beelzebub?" As elsewhere, blaspheming, they said of Him: "This man does not cast out demons, except by Beelzebub the prince of demons" (Matt. 12:24). 24. Jesus answering, said: "I will ask you one word, which if you tell me, I also will tell you in what power I do these things. 25. The baptism of John, whence was it? From heaven, or from men?" The Lord, knowing their unconvertible malice, proposed to them a question chained on all sides, not so that they might hear when answering, but that, being hindered, they might not ask: because He had commanded: "Do not give that which is holy to dogs" (Matt. 7:6); and it was not fitting that He should transgress the commandment which He Himself had proposed. Then also, if He had spoken, it would have availed nothing; because a dark will cannot perceive the things that are of the light. What profit is it if you show some beauty to a blind man? But spiritual blindness is the malice of the heart. For just as a blind man cannot gaze into the splendor of the light, so the malignant man cannot understand the mysteries of piety. For just as a cautious hunter, wishing to capture a beast, when he sees a precipitous place on one side of it, sets his nets on the other side, so that from whichever side it escapes, it either falls into the nets or falls into the precipice: so also the Lord placed a snare for them with a simple interrogation, so that if they said "from heaven," they would fall into the snare of reproof—for He would say to them: 26. "Why then do you not believe him?" But if they said "from the earth," as if into a precipice, so they would fall into the danger of death before the people, as if they were to be stoned. For it is the duty of the one asking to teach, but for the one tempting, to repel in any manner, and to confound the craftiness of that objection with a rational strike, and not to publish the truth of that mystery. For thus elsewhere the Lord did to the devil, when he had brought against Him an example of Scripture which he had not understood, saying: "For it is written: He has given His angels charge over you, and in their hands they shall bear you up, lest perhaps you dash your foot against a stone" (Matt. 4:5, 6; and Ps. 90:11). He did not say to him, "That scripture is not understood in this way," but thus He dismissed him in ignorance; and with another, more manifest example He confounded him, so that He might both confound his audacity and not reveal the prophetic mysteries. 27. And they answering said to Jesus: "We do not know." And He said to them: "Neither do I tell you in what power I do these things." He did not say, "Neither do I know." O, you know as men, and you deny as evil ones; but I know as God, and I do not tell, as a just one to the unworthy. For lies, if they have no one to deceive, lie to themselves. So also truth, if it does not find one to save, preserves itself undefiled. 28. "But what do you think?" Those whom He sets forth as guilty in the cause, them He also seeks as judges, so that they who condemn themselves may deserve to be absolved by no one. Great is the confidence of justice, where the cause is committed to the adversary himself, not fearing that the outcome of truth should be rendered. In parables He figures their persons, so that because they do not understand, they themselves may pronounce the sentence against themselves. So also, at one time, when David had fallen into sin, he was awake as if in the stupor of some dream; for although he had sinned, nevertheless he was still David, most holy. And so, caught by the nets of Nathan’s parables, he is forced to pronounce the judgment of death against himself (2 Reg. 12). And the entrapment was indeed like that then, but the outcome of the entrapment was not like this: for he, being caught, was bent toward repentance, whereas these are rather excited toward malice; for this is the property of good men and of evil. For the good man, caught in sin, groans because he has sinned; but the evil man, caught, frets, not because he sinned, but because he was caught.
B
Homily XL, from Chapter XXI (a)
28. "A certain man had two sons, and he came to the first, and said: Son, go work today in my vineyard." 29. "But he answering, said: I will not. But afterwards, moved by penitence, he went." 30. "And coming to the other, he said in like manner. And he answering, said: I go, Lord, and he went not." 31. "Which of the two did the will of the father? They say to him: The first. Jesus saith to them: Amen I say to you, that the publicans and the harlots shall go into the kingdom of God before you." 32. "For John came to you in the way of justice, and you did not believe him: but the publicans and the harlots believed him: but you, seeing it, had not even penitence afterwards, that you might believe him."
Who is that, if not God, who created all men, and loves them with a fatherly affection, who, although He is Lord by nature, yet wills more to be loved as a father than to be feared as a lord? Therefore, at the beginning of the commandments of the Law, He did not say, "You shall fear the Lord your God with all your heart," but, "You shall love" (Deut. 6:5). For to demand love from men is not an act of lordship, but of fatherhood.
"Who had two sons." The one, indeed, is the people of the Gentiles; the other, the people of the Jews: of whom the elder son was the people of the Gentiles, and the younger son the people of the Jews, because the Gentiles were from the father Noah, but the Jews from Abraham. C
"And coming to the first, he said: Son, go work today in my vineyard." "Today," that is, in the time of this present age. How did He speak to His sons? Not in the face as a man, but in the heart as God. Man sounds words in the ears, but God suggests understanding in the minds. Since, however, God speaks thus, He Himself gives a sign, saying to Elias: "Arise and get thee to Sarephta of the Sidonians, for I have commanded a widow there to feed thee" (3 Kings 17:9). How, do you think, did He command the widow? Not by speech, but in spirit; for it is not read that God commanded her specifically. Yet who does not understand that God spoke to her invisibly in her heart? For when Elias came to her, she was gathering sticks, so that she might prepare food not for herself and her sons, but for herself and her son; but suddenly she magnanimously offered to the one admonishing her what she had prepared with utmost desperation beforehand. For when she had a little flour in the bin, D but great faith in her heart, she was hungry: indeed, kings were hungry, but the widow fed him: because in that trial the granaries failed, but the bin abounded, so that what had been written might be fulfilled: "The rich have wanted, and have suffered hunger: but they that seek the Lord shall not be deprived of any good" (Ps. 33:11).
What is it to work in the vineyard? To do justice. For we have said above that the vineyard is justice, which God planted generally in the nature of all men, but which He gave specifically in the Book to the Jews: whose various vines are the various species of justices: in which vineyard everyone, according to his own strength, works either a few vines or many. I do not know, however, if any man is sufficient to work the whole vineyard.
"But he said: I will not." How did he say, "I will not"? In his thought. For he who, having the intellect of good and evil, leaves the good and follows the evil, appears to answer against the Lord in his thoughts, because "I will not," that is, against his own intellect created for him by God. For unless he had said in his heart, "I will not," it could not happen that he at some time sins, as the prophet says: "The unjust hath said, that he might sin in himself" (Ps. 35:1). For the Gentiles, from the beginning, leaving God and His justice, and passing over to idols and sins, appear to answer in their thoughts: A we do not wish to do the justice which we know from ourselves.
"And coming to the other, he said in like manner. And he answering, said: I go, lord, and he went not." For the Jewish people, that is, the younger son, having been interrogated, both through Moses and through John, as if by God speaking through them, promised that he would do everything whatsoever the Lord had commanded; but afterwards, turned away, they lied to God, just as the prophet says of them: "The strange children have lied to me" (Ps. 17:46).
"Which of the two did the father's will? But they answered: The first." See how, as we have already said above, attracted by the truth of the parable, they themselves pronounced the sentence against themselves, saying that the former son did the father's will, that is, the people of the Gentiles; because it is better not to promise and to do the justice of God, than to promise and to lie. Whose judgment, abundantly confirming it, He added and says: "Amen I say to you, that the publicans and the harlots shall go into the kingdom of God before you." As if He were to say: Not only is the people of the Gentiles better than you, O Jews, just as you yourselves have judged, but even the publicans and the harlots, who are among you and openly profess a most disgraceful life, shall go into the kingdom of God before you: how much more then the people of the Gentiles? B I think that the publicans are proposed in the person of all sinful men, and the harlots in the person of all sinful women: because, although there are many sins in men and women besides these, yet avarice abounds especially in men, and fornication in women. For instance, a woman, although she can be avaricious or proud, yet does not easily sin through avarice or pride: because she does not easily have honors, for which she might exercise avarice: nor is she arrogant among those with whom she converses, as she sits enclosed in her own home. But she easily incurs the sin of fornication, especially because this vice is easily born from vacancy and idleness. For he who has his mind occupied with solicitudes does not easily give himself to fornication. For this is the definition of love: a passion of a vacant soul. But a man, because he is constantly in the acts of diverse things, incurs a sin in avarice; but not easily in fornication, unless perhaps he is very lascivious. For the occupation of masculine solicitudes excludes for the most part the pleasures of suggestions. Whence this is proper to young men who do nothing.
Now He explains the cause on account of which the publicans and harlots go into the kingdom of God before them, saying: "For John came to you in the way of justice, and you did not believe him: but the publicans and the harlots believed him: but you, seeing it, had not even penitence afterwards, that you might believe." As if He were to say: Even if John had not come to you in the way of justice, but had only preached the baptism of penitence: you, as priests and prudent men, as judges not of persons, but of things, ought to have believed him, even if not as a just man, yet as one saying just things. For what does the life of the preacher concern the auditor? For if he lives badly, the loss is his alone: but if he teaches well, the gain is of all who hear. Now, however, he came to you in the way of justice, so manifest that his venerable conversation and angelic life might strike even the hearts of the publicans and harlots, and, being struck with dread, might turn them to belief, yet it did not touch your hearts. Do you see that the publicans and harlots justly go into the kingdom of God before you? Consider, moreover, how the good conversation of the preacher provides virtue to his own preaching, so that it might tame even indomitable hearts. And preaching itself, when it is just, has one virtue from itself: but it has a double virtue when it is just and the one who preaches it is also just. C Thus He says: "But you did not even have penitence, as the publicans and harlots believing John." They did what is greater, but these did not even have penitence, which is the lesser. Are the publicans and harlots who believe in Christ, believers without penitence? For it was not possible to believe in Him without penitence, who preached the baptism of penitence. What, therefore...
A he wishes to say is this: You, O priests, as if possessing the righteousness of the Scriptures, as if the predecessors of the people, ought to have believed John before the common people, so that all of them might follow your example; and not only have you not done this, but not even after you saw the publicans and harlots believing, have you even now been confounded, or pricked to the heart, because the publicans and harlots—who were not expected to believe—did believe, while you remained in your hardness, you who seemed to be followers of all righteousness; and not even then did you perform penitence, that you might believe, or at least follow the example of those to whom you yourselves ought to have been an example. Were you perhaps more without sin than they, such that, while they believed in Him, you would not believe in Christ? No, but you were rather contemptuous of God, more proud, and lovers of vain glory, and hard, you who were willing neither to precede them in faith, nor to follow. And it is truly a great confusion for priests, and for all clergy, when laymen are found more faithful than them, or more righteous. For how is there not confusion in those being inferior to laymen, when it is a confusion even for them to be equal? Through this parable, therefore, He was prophesying to them that the Gentiles, indeed, as if better, were to be chosen, who in the beginning showed recalcitrance, but afterward exhibited obedience; and the Jews, as if worse, were to be cast off, who in the beginning indeed professed obedience, but afterward were found to be recalcitrant; because it is better before God not to promise and yet to do, than to promise and lie. However, in the B arrangement of the Jews and Gentiles, which we have set forth, following the tradition of many, something appears to me to be contradictory. For if truly these two sons were to be understood as the Jews and the Gentiles, after the priests answered when interrogated that the first son had done the will of the father, Christ, concluding the parable, ought to have said: Amen I say to you, that the Gentiles precede you into the kingdom of God: now, however, He says, That the publicans and harlots precede you into the kingdom of God. This shows more the condition of profane men than the state of the Gentiles; unless perhaps we understand it as we have already said above: that for the sake of this narrative, He introduced the publicans and harlots, in place of saying, Thus the people of the Gentiles are more pleasing to God than you, so that even the publicans themselves and the harlots are more acceptable before God because of their conduct, than you because of your lying promise. If, therefore, that tradition pleases because of this reasoning, well and good; but if not, there may also be another tradition such as this. Since the priests were interrogating not for the sake of learning, but for the sake of terrifying, *In what power do you do these things?* (Matth. 21. 23), they had heard frequently, as John explains, when He said, that I may bring one example out of many: *I told you, and you did not believe. The works that I do in the name of my Father, they give testimony of me* (John 10. 25). Item, *If I do not the works of my Father, do not believe me. But if I do, though you will not believe me, believe the works, that you may know and believe that I am in the Father, and the Father in me* (Ibid. v. 37. 38). For this was not to declare manifestly that He did these things in the power of God. Because, therefore, when He said these things, many from the common people believed in Him, while the priests, according to the fact that they had not believed, but had still frequently risen up against Him, He introduced the parable of the two sons: showing them through it that the common people are better, who from the beginning profess a worldly and carnal life, than the priests, who from the beginning profess that they serve God: because the common people, even if sated with their own evil deeds, are sometimes pricked to the heart and converted to God, and begin to do the righteousness of God; but the priests, established as incorrigible, never cease to sin against God. Therefore, He calls the two sons the condition of the laity, and the order of the priesthood. Who is the first son? The people. For the people were created first, then the priests, who rule the people. Otherwise, were the rulers created before they were to rule? For the people were not created because of the priests, but the priests because of the people. For God created the world first, and afterward C man, who might rule the world. Finally, the people of God began from the time of Abraham, but the priests from the time of Aaron. *And he said to one of them: Son, go work today in my vineyard. But he answered, I will not. But afterward, moved by penitence, he went. And coming to the other, he said in like manner. And he answering, said: I go, sir; and he went not.* For just as all the Jews, although interrogated by Moses and by Jesus, as if by God speaking through them, promised that they would do all things which God had commanded them, and did not do them; but the Gentiles, although they had not promised beforehand, nevertheless afterward gave obedience to God: so indeed also the common people, through this very fact, that they undertake a worldly life, seem to deny obedience to God; but the priests are seen rather to promise obedience to God, especially through this very fact that they are constituted specially in the ministry of God. For he who is constituted a doctor of the people, without doubt professes that he will be such as a doctor ought to be. For just as he who professes the trade of a shoemaker, for instance, or any other, although he does not specially promise, yet through this very fact that he has professed the trade of a shoemaker, and has opened the workshop or mastership of that art, is seen to have tacitly promised to all, that he might perform the art he has professed without reproach: so the priest, and every cleric, although he does not specially promise, yet through this very fact that he is constituted a doctor of others, he is seen to have tacitly promised God that he will in all things give ear to God. What, however, the vineyard may be, or how God speaks to men, we have said above. *Which of the two did the will of the father? They answered, The first.* And it is true, because the layman is better, who at first sight professes a worldly life; in reality, however, he embraces the spiritual, than the priest, who at first sight indeed professes a spiritual life, but in reality embraces a carnal life. And the layman is better before God, performing penitence, than a cleric remaining in sins. For the layman at the day of judgment shall receive the priestly stole, and shall be anointed by God with chrism into the priesthood: but the sinful priest shall be despoiled of the priestly dignity which he had, and shall be among the infidels and hypocrites, the Lord saying concerning the evil steward: *But if the servant shall begin to eat and drink with drunkards, the lord of that servant shall come in the day that he hopeth not, and in the hour that he knoweth not, and shall divide him, and shall appoint his portion with the hypocrites and infidels* (Luc. 12. 45. 46). Whence also even now you will find the matter thus. D A secular man after sin easily comes to penitence; for, occupied by secular negligence, while he does not attend enough to the Scriptures, those things which are placed in the Scriptures always seem new to him: and therefore, when he hears something about the glory of the saints, or about the punishment of sinners, as if hearing something new, he shudders, and while he either desires good things or fears evil, being pricked to the heart, he runs quickly to penitence. But nothing is more impossible than to correct him who knows all, and yet, despising the good, loves the evil. For all things whatsoever are in the Scriptures, because of daily meditation, are esteemed before his eyes as inveterate and cheap. For whatever is terrible therein becomes cheap by use. Therefore a cleric, who always meditates on the Scriptures, is either going to observe them, and will be perfect; or if he once begins to despise them, he is never stirred by them, that he might fear. Who has ever seen a cleric quickly doing penitence? But although, having been caught, he has humbled himself, he does not for that reason grieve because he has sinned, but he is confounded because he has lost his glory. Do you think, Lord, as if cruel, that You denied penitence to the clerics, saying: *If the salt shall lose its savour, wherewith shall it be salted?* (Matth. 5. 13)? But as if considering it a natural thing, because there is no one who might teach him, who is erring, who used to correct others who were erring, therefore He added, and says: *Amen I say to you, that the publicans and the harlots precede you into the kingdom of God.* That is, I do not say the common people, who according to the reason of the Word dispense their own life, but the publicans and harlots, who desire...
because they have been converted to be what they were not: but you deny in deed what you seem to profess in word, and are like trees having leaves without fruit, not feeding their master, but mocking him. And see that he did not say, or because publicans and harlots shall enter into the kingdom of God, but you shall be driven far away, or any other word signifying that they shall not enter into the kingdom of God: but thus, A *They precede you into the kingdom.* Where one precedes in the heavenly kingdom, another follows, who also rejoices: even if it is in the second place, he will nonetheless be in the kingdom. But further see that he did not speak as of the future, *They shall precede you*; but as of the present, *They precede you*. According to these words, therefore, the priests also were signified to be about to enter into the kingdom of God, that is, about to believe in Christ. But because the publicans and harlots, having believed John and been baptized by him, were such, while the priests, considering themselves just, neither wished to believe him, they are announced as entering after the publicans and harlots, just as it happened. After the ascension of the Lord, however, many of them believed in Christ through the apostles, as the Acts of the Apostles testify, saying: *And a great multitude of the priests obeyed the faith* (Acts 6. 7). And who are the publicans and harlots who preceded them in the kingdom? Matthew the publican, and Zacchaeus the chief of the publicans, and the rest of the publicans who, with them and because of them, believed in Christ. And what harlots? Those whom the evangelists set forth as having recently testified that the publicans and harlots believed in Christ while he was still tarrying in this world. But the priests believed after his ascension through the apostles. Therefore, B by reason of the mercy of God they entered even themselves into the kingdom, but by reason of the pride of their heart they entered after the publicans and harlots, so that the precedence of the harlots and publicans might become for them a punishment for their pride: so that through this we may know that nothing so impedes faith as the elation of the heart: whence he said to them: *You are they who justify yourselves, but God knows your hearts: for that which is high to men, is an abomination before God* (Luke 16. 15). 33. *Hear another parable.* As if to say: I wound you again, so that you might at some time feel the pain: for harsh medicine heals more quickly, where the disease is curable. *A certain man was a householder.* A man in name, not in nature: in likeness, not in truth. But if anyone thinks that Christ for this reason even had only a human soul, because he is called a man, let him hear that God the Father is also called a man. The Son of God, foreknowing that, through the appellation of a human name, he was as if a mere man to be blasphemed, even called God the Father, the invisible one, a householder, so that while both the Father is called a man, the Son might be freed from the blasphemies of the heretics. He is a householder, to whom heaven and earth are as if one house, who is Lord of the nature of angels and men, and by benevolence their Father. Who therefore wished to be called the Father of all, so that all, considering his goodness, might not serve him under a feigned guise, as bad servants to a master; but in truth, as good sons to their begetter. *Who planted a vineyard.* What vineyard? That which he translated from Egypt. How did he plant that vineyard? As a diligent vinedresser, who first cuts down all the fruitless woods in the circuit, and only then plants, lest perhaps the wanton trees, while they stretch out their branches here and there through long spaces, might choke the still tender shoot. Thus God destroyed the nations set without the fruit of justice, and thus placed Israel, lest perhaps the undisciplined nations, while they extend into the long term of their domination, might afflict the novice people of God. *And he hedged it round about, and he dug a winepress in it, and he built a tower.* What is the hedge, if not the angels in the circuit, guarding the people of God, C lest invisible thieves break into the vineyard of Christ? For the angels preside over men, and the Apostle says: *A woman ought to have a veil upon her head because of the angels* (1 Cor. 11. 10). *For their angels daily see the face of my Father* (Matt. 18. 10). And in the Acts of the Apostles it is said to the girl announcing Peter, *Perhaps it is his angel* (Acts 12. 15). What is the winepress, if not the Church? For just as the Church is understood to be the threshing floor, because in it through much threshing and ventilation the wheat is separated from the chaff: so the Church is reasonably to be understood as the winepress, in which all the fruits of the vineyard, that is, the works of the servants of God, and faith strengthened, are transmitted for the glory of God. The Church, moreover, is the winepress, having in itself the Word of God, by which carnal nature is not delighted, but it acquiesces to it, constrained by the fear of judgment or the love of reward, so that the Church itself appears not so much as the winepress, as the word of God itself, which has been entrusted and poured into it. For if the Word of the New Testament, which is light, crucifies a man, with the nature of the flesh contradicting it: how much more the Word of the Old Testament, which was unbearable? Where, therefore, the Word of God was placed in the law, establishing the mode of living, the winepress was dug: but where it was prophesied concerning the faith of God, a tower was built. For just as those standing in a tower obtain two blessings, that they themselves do not easily suffer the incursion of enemies, and they easily crush the enemies from the tower: so also they who consist in the faith of Christ, or in the law of God, both do not allow demons to rush upon them, and they easily wound them with the spiritual arrows of good works; and the demons are not able to rush upon them, and they are not easily wounded by the spiritual arrows of evil works. Or thus. The hedge is the merit and custody of the just fathers, who were made as a wall for the people of Israel. For because of the promise made by God, they were thus possessed by him, even against their own merit, enclosed by the merits of their fathers. *And he dug a winepress in it.* The prophets, from whom as if from winepresses the grace of the Holy Spirit flowed down as new wine. From whom sometimes the sons of Israel were made drunk, and admired the virtue of the new wine. *He built a tower.* This is the confidence and height of the law, from which the priests as if watchmen might watch for Christ who was to come. *And let it out to husbandmen.* Who are the husbandmen to whom the people, that is, the vineyard, were let out, if not the priests? For the people were planted first in Abraham, when God spoke to him in the beginning, saying: *Go forth out of thy land, and from thy kindred* (Gen. 12. 1), etc. For from that time the calling of his seed was made. It was let out to husbandmen in the time of Moses, when through the law the priests and Levites were constituted, and received the stewardship of ruling the people to their own great glory and to great danger. To glory indeed, if they have diligently handled the people of God; but to danger, if negligently. For if he ought to fear danger for negligence who has taken the stewardship of earthly things from the hand of some powerful man: how much more the priests, who have received the stewardship of holy souls from the hand of God? The people are indeed read to have been planted in the land of promise, according to what is written: *Thou hast brought a vineyard out of Egypt, thou hast cast out the gentiles, and hast planted it* (Ps. 79. 9). But it is not proper to understand that planting here, lest we be found to have exposed it to the husbandmen before it was planted. But because we have said that the priests till the people of God, and God renders the reward of life: let no priest think that he will justly receive a reward from God for the merit of his works, and not rather because of the grace and mercy of God. For it is not the priests who provide for God by teaching his people, but God [provides] by committing his people to the priests in the spirit. But we could not acquire the reward of doctrine unless the stewardship of the people had been committed to us. Therefore, the husbandmen are the priests, who, tilling the people as a vineyard, with the sharpest iron of the Word make them bring forth good fruits of justice for the Lord.
A 34. *When the time of the fruits drew near, he sent his servants to the husbandmen, that they might receive of his fruits.* 35. *And the husbandmen, laying hands on his servants, beat one, killed another, and stoned another.* 36. *Again he sent other servants more than the former, and they did to them in like manner.* 37. *Last of all he sent to them his son, saying: They will reverence my son.* By "his servants" he means the prophets, whom he sent to the people of the Jews through every generation. Consider how, through each stage of divine mercy, the malice of the Jews increased, and how, through each stage of Jewish malice, the mercy of God was added, and how human malignity contended against the clemency of God. Behold, of what kind a friend’s power towards someone is: if he has once suffered an injury from him, howsoever his affection is crushed; if he suffers again, it is diminished all the more; and if it is not diminished further, his friendship certainly does not increase. But the mercy of God was added to them in proportion to how much more it was offended by the Jews. For behold, after so many benefits of God, and without the Lord’s admonition, they ought to have paid the tribute of their justice to the Lord: yet when they did not render it, He sent a few of His servants; upon their being killed, He added goodness—when He ought to have been angry—and sent more. When more were killed, He accumulated goodness and sent His Son; and He sent Him, not as one bearing a sentence upon those liable to punishment, but as one bearing the pardon of patience; and after so many crimes, He still reserved a place for mercy for them. For thus He says: "Peradventure they will reverence my son." Therefore, He sent Him to confound them, not to punish them. For against such injuries, a simple rebuke of shame should have sufficed for the kind Lord. He thought, therefore, within Himself: although they ought not to have insulted My servants—for those who do injury to the servants dishonor the master—nevertheless, I will send My Son, who possesses everything in nature. If they wish to love Him, there is that which can be loved in Him, because after Me He alone is good; if they wish to fear Him, there is that which can be feared in Him, because after Me God alone is terrible. 58. *But they, seeing the son, said within themselves: This is the heir; come, let us kill him, and we shall have his inheritance.* By all His works, they recognized Him to be the Son of God; for this is what implies saying, "This is the heir." Yet after He entered the temple and cast out all who were selling animals which were sold for sacrifice, in which the avaricious priests then delighted: then especially did they plan to kill Him, saying within themselves: If the people have this man as God, it is necessary that they abandon the custom of the offerings, which pertain to our profit, and acquiesce in offering the sacrifice of justice, which pertains to the glory of God; and thus this people will no longer be our possession, but God’s—that is, not pertaining to our gain, but to God’s. But if we kill Him, while there is no one who seeks the fruits of justice from the people, with justice neglected, the custom of offering victims will always be maintained, and thus our possession will become that which pertains to our profit. And this is what He says: *And it shall be our inheritance.* This thought is common to all carnal priests, who are not solicitous as to how the people live without sin, but look to what is contributed in the church, and deem this the profit of their priesthood. And not only priests, but all carnal men judge this alone to be their own, and consider that they have as profit from this life that which, according to the flesh B and which they have enjoyed in this life. But since they wish to show that the Son indeed always was, just as the Father, when we speak to them: "If He is the Son, and has been born, and has an only-begotten nature," they respond with a negative proposition, not regarding the property of the Son of God according to the flesh: because He was called Son after the baptism, just as the other saints, whereas before this, the Word was always with the Father. Whom God also convicts from this place, saying: "I will send my son." When, therefore, He was still thinking about sending the Son after the prophets, He was already the Son. Furthermore, if He is called Son in the way in which all the saints are, to whom the Word of God came, He ought to have called the prophets sons also, just as Christ; or to have called Christ a servant, just as the other prophets—whereas He called the prophets servants, but Him alone He called Son. 39. *And they cast him out of the vineyard.* That is, out of the city of Jerusalem. And the Jews used their own plan and cast Him out; God ordained in His own plan that He be cast out. These were thinking to expel the crime of His death outside the city; God was thinking so that the power of His resurrection might not save the city of crimes—that is, so that He might die for the Jews unto death, but rise again for the Gentiles unto life. 40. *When therefore the lord shall come, what will he do to those husbandmen?* 41. *They say to him: He will bring those evil men to a bad end.* It is not from them that they judged justly, but from the cause itself. For it is the cause of truth that worked a kind of violence upon them, so that they could not hide it. Just as when the sun is set in the clouds, this—which is that it is day—is not due to the clouds allowing it to appear over the earth, but to the power of the sun, which, passing through the clouds, appears even while they hinder it; so did their malice—not placated, but set over against—justly pronounce the Jews. They erred by speaking well. For liars, as far as they are concerned, are lying when they speak the truth; but in this age, where it is allowed for men to think one thing in the heart and say another in speech, men are nonetheless so surrounded and gripped by the truth of Christ that they become judges against themselves. Do you think, how in the day of judgment sinners are to be convicted in their sins, so that they find no color of excuse? Where the very works will be set before the eyes of the sinner, the prophet saying: *I will reprove thee, and set thy sins before thy face* (Ps. XLIX, 21); where the very thoughts of the heart accuse the soul, and on the contrary the conscience is stirred up like an inward witness, the Apostle saying: *Their thoughts between themselves accusing, or also defending one another, in the day when God shall judge the secrets of men* (Rom. II, 15, 16). Thus also the priests, the tillers of the spiritual vineyard, who did not train the people for the glory of God but made them bring forth fruit for their own profit: thus did the Lord enclose them with His parables, that they themselves might condemn themselves by their own sentence. Who will defend him who accuses himself? Or who will deem innocent him who pronounces himself guilty? Woe to the soul that does not prepare for itself a defense of conscience in the day of judgment! For an example is given to us, that through this judgment we might consider the future judgment of Christ. It is to be known, however, that Luke the evangelist says thus: *They cast him out of the vineyard, and killed him.* When therefore the lord shall come, he will bring those evil men to a bad end. And the priests answered, *God forbid*; for they understood that He was speaking of them (Luke). They contradict the sentence of Christ; yet according to Matthew, they receive and confirm it. On the face of it, they appear to be contrary; but in reality, they are not contrary, but are said in a different sense. For the one expounded according to the response of their speech, the other according to the response of their heart. For indeed, visibily in their countenance they contradicted, saying, "God forbid"; but in their heart and in their conscience they accepted it, saying, "He will bring those evil men to a bad end." What is it that we are saying? Every man knows both evil and good, and understands what is just and unjust. For God has placed a certain spirit of the knowledge of good and evil in men, so that as often as we sin, it silently accuses our deed: C
saying, This is evil, and this is good. Therefore, if a man has done evil and is caught in it, he denies it in words, and makes excuses; but within, his conscience recognizes it, and being debated by itself, through the spirit it confesses what it has done. Whence it is written: In the thoughts of the ungodly there shall be an inquiry (Wisd. 1:9). Behold, if you catch your servant in a theft, and wish to punish him, he denies it in words: and if you ask him if he is worthy of being punished, he says, No; but his conscience confesses that he is worthy to be struck. Thus, therefore, the priests also, with a guilty conscience, said in words, Far be it: but by their conscience they confessed that He rightly destroys the evil. Frequently, however, the Scriptures so expound the thoughts of the heart as if they were spoken words, just as John says: The ungodly man says to God, Depart from me, for I do not want to know Thy ways (Job 21:14). Likewise the prophet, when they fell and said: The Lord will not see, nor will the God of Jacob understand (Ps. 93:6-7). Likewise Solomon: Every man who transgresses in his bed says: Who sees me? Walls and darkness surround me; whom shall I fear? The Most High will not remember my sins (Eccli. 23:25-26). Otherwise, how could it come to pass that those who understood that the parables were aimed against them, so that they wanted to take Him, would agree with His sentence? Finally, as if they were not acquiescing, He introduces another testimony of Scripture, saying: 42. Have you never read: that is, If you have not understood my parable, do you not know even this Scripture? But if they had not acquiesced in confessing that they were worthy of punishment, there would surely be no need to bring forward yet another example for them? The stone which the builders rejected, the same is become the head of the corner (Ps. 117:22). That is, Why do you not understand that you are the builders? And how do you not think in the corner of whose building that stone is to be placed? Is it in yours, from which it was rejected? No, but in another. Therefore, another building is to come. But if another building is to come, then your building is to be held in contempt. For the builders are the priests, who, building generations of men upon generations through instruction, like stones placed upon stones, compose the house of God. For just as builders hew knotty stones and those having twists with iron, and only later place them into the building—otherwise unhewn stones do not adhere to stones—so also the teachers of the Church ought first to prune away the vices of men, like knots, with sharp rebukes, and thus place them into the building of the Church: otherwise, with vices remaining, Christians cannot accord with Christians. A
Qua de causa lites altercationesque inter nos. Christus cur dicitur lapis. Whence do you think discords, enmities, and altercations arise among us, except on account of avarice, on account of envy, or on account of pride, or on account of empty honors? Take these away, and no discord will be found among Christians. And just as an artisan chooses the better stones from all, and places them on the outside on the face of the building, but throws the other stones, whatever they might be, inside: so the Church chooses the better Christians and places them on the face of the church, that is, it makes some priests, others deacons, and other ministers of the church; it places old men and widows having a holy life remaining in the church; it places continent young men and virgins; but if the others should be mediocre, they grow in the middle of the church, that is, of the building, through the mercy of God. As, therefore, the outer stones ought to have no knot or corner, and there should not be one stone inside and another outside, because if they were so, they would disfigure the whole building: so also the aged clerics and continent widows, and virgins, ought to have no stain, neither in word, nor in thought, nor in deed, nor in opinion, because they are the beauty and virtue of the Church: and if they are evil, they disfigure the whole Church. For just as stones that are inside the building are seen by no one, but everyone considers those that are on the outside; so the vices of secular men are neither considered in this way, nor do they harm the Church in this way. For although the secular people may be undisciplined, yet if these B ones are good, the whole Church appears beautiful. For just as the outer stones hold and bind the inner ones within themselves: so the whole people is saved by the merits and holiness of these ones. Christ is called a stone for two reasons. First, because His foundation is strong for His own, and those who stand upon Him are not loosened by any seduction of allurements, nor are they moved by the tempests of persecutions. Next, because in Christ there is a great breaking of the wicked. For just as every thing that strikes a stone is itself broken, while the stone is not harmed: so also everyone who acts against Christianity harms himself indeed, but does not harm Christianity. Because, therefore, Christ is a great stone: 44. Whosoever shall fall upon Him, shall be broken; but on whomsoever He shall fall, He shall grind him to powder. It is one thing to be broken, and another to be ground to powder. That which is broken, some part of it remains of that which was broken; but that which is reduced to powder, it is changed little by little as if into dust, and nothing is found of it. For he who falls upon the stone, the stone does not break him, but he breaks himself against the stone. Therefore, what falls upon the stone does not break as much as the strength of the stone is, but as hard as he has fallen against it himself. But that which falls, falls hard for two reasons: either on account of its own weight, or on account of its height. For what is heavy, even if it falls from a low place, falls hard; but that which falls from on high, on account of the height of the space, even if it were light, falls heavily. Upon what the stone falls, it is not asked whether that which was found underneath was heavy or light, nor whether it fell from on high or from a low place. Who are those who fall upon the stone? Christians, who, believing in Christ, stand upon Him as upon their own foundation. If anyone of these has sinned, Christ does not corrupt him, but he corrupts himself, stumbling against Christ; and therefore a Christian sinning has not perished as much as he can lose Christ, but as much as he has lost himself according to his works. A Christian man falls hard in sin for two reasons: either on account of the magnitude of the sin, or on account of the height of his dignity: for example, if he is a cleric, or a continent widow, or a monk, or a virgin—that is, one who has handed himself over to God. But because of the magnitude of the sin: for example, if anyone has committed homicide, or adultery, or some other of the grave sins: such a one, even if he falls from a low place—that is, even if he is a layman or a secular person—perishes hard on account of the weight of the sin. But he falls from on high, for example, a cleric and the rest of the spiritual persons. Even if they do not have the weight of sin, that is, even if they have not committed a great sin, but a light one, they nevertheless perish hard on account of the height of their dignity. For just as that which falls from on high makes a great sound, so that all may hear: so also he who falls from a high rank, the ruin of that one is heard everywhere. Who are those upon whom the stone falls? The Jews and the Gentiles, who have not believed in Christ. Therefore, they do not perish according to their works, nor according to their persons, but they perish as much as Christ can destroy. If you see, therefore, an infidel man, do not say, "He is good or bad"; he does just works, or unjust—but all are equally brought to nothing. Therefore the prophet says: Not so the wicked, not so, but as the dust, which the wind driveth from the face of the earth. Therefore the wicked shall not rise in judgment, nor sinners in the council of the just (Ps. 1:4-5). Just as a vessel that falls lightly and is cracked is indeed a vessel, but is of no use; but that which has been dispersed is not even seen to be a vessel: so the Christian sinner rises indeed, but is not placed among the saints, but the infidel will not rise in judgment. But how will he rise, upon whom such a stone falls? But he who has fallen upon Christ neither from the height of honor nor from the weight of a graver sin, sometimes is not even harmed; and if he is harmed, he is not harmed much. 45. And when the chief priests and Pharisees had heard His parables, they knew that He spoke of them, 46. and they sought to take Him. A man who has committed a grave sin, while he does not have further
hope in God, commits worse things, as Solomon says: *When the impious man comes into the depth of evils, until he scorns* (Prov. XVIII, 3). For just as an infirm person, having a moderate ailment and hoping that he can be cured, keeps himself from harmful foods—but if he realizes that he is incurable, he no longer spares himself—so too does a man, as long as he sins moderately and hopes for salvation, guard himself as much as he can from evil; but if, by sinning gravely, he begins to despair, he no longer hesitates to do anything, like one who by his sins already overcomes the judgment of God, not knowing, poor wretch, that just as there are degrees of glories in good, and each person receives glory according to the measure of his good, so also are there degrees of punishments in evil, and each person will receive punishment according to the measure of his evil. For just as God is infinite in the retribution of good things, so is He infinite in the retribution of evil things. Similarly, the priests themselves, filled with all evils, who could no longer hope in God, laid hands on God Himself: not ignorant that He was the Son of God, but already not sparing themselves. Does this seem strange to you? Truly, every evil man, as far as his will is concerned, both lays hands on God and kills Him. For he who does not hesitate to stir God to anger, who tramples upon His commandments, who scorns His name, who blasphemes, who murmurs against God, who looks toward heaven with a troubled countenance, who in his wrath audaciously raises his hands against Him—would he not, if it could be done, lay hands on God and kill Him, so that he might then sin with impunity? And Jesus, answering, spoke to them again in parables (Chap. XXII, 1). While the Lord was setting forth a parable concerning the vineyard and saying that the justice of God was to be taken away from the Jews, they were not terrified, but rather exasperated, and they wanted to lay hands on Him and seize Him. Perceiving this, the Lord did not remain silent, but announced to them through another parable that a worse wrath of God was to come. For if they, who should have feared, did not fear, but were rather exasperated: how much more should Christ not have been silent, He who could not fear? For malice made them bold, but power made Him [bold].
Homily XLI on Chapter XXII
A *The kingdom of heaven is like a king, who made a marriage for his son, etc.* The king is called God the Father, who never assumed a human form: so that we may understand that the name of man does not cause prejudice to His divine nature. But because of the reason for the parable He is called man, not because any part of a man was in Him. Therefore, when you hear in the Scriptures the Son of God called a man, since the Father—who is only God and not man—is nevertheless called man, how much more necessary was it that the only-begotten Son of God should be called man, since He who assumed human nature was not a mere man? Since, however, we have mentioned the marriage, it is useful that we show briefly, as far as the Scriptures give us a good understanding, how faithful souls are to be joined to Christ on that day, being meanwhile betrothed now. Every good is a living substance, and it is life, and life is Christ. But every evil is without substance, and is nothing. Thus whatever living thing has been created upon the earth lives from life. For there cannot be anything living in which the spirit of life is not. But from evil, no thing can come into being. Since, however, evil itself is nothing, how can it make any thing to be? Yet it can destroy; but evil itself does not destroy the thing [itself], but draws away the good from that thing in which the evil resides; and thus, with the good receding, the thing goes to nothing. Therefore, the thing in which there is only good is alive and immortal; but in that in which both good and evil dwell, it indeed lives, yet for a time it dies on account of the inhabiting evil, and it is a mortal thing, like man. Man, however, was created from good and evil so that, having scorned evil, he might follow the good, and through this have the reward of election. But if, having scorned the good, he has followed the evil, he will receive—once the good is cast aside—eternal destruction. If, however, he has followed the good, in death the nature of his flesh will be freed from all evil: and when the resurrection of the saints has taken place, then life alone, which is Christ, will receive him, and will absorb his mortality into His own immortality, B and as Paul desires, that the mortal may be absorbed by life (1 Cor. XV, 54), so that then the Scripture may be fulfilled which the same apostle interprets: *They shall be*, he says, *two in one flesh* (1 Cor. VI, 16). For Christ, when He has been made as one spirit with the soul, will inhabit the whole flesh, according to what is said: *He who joins himself to the Lord is one spirit* (Ibidem v. 17). For now we have received the Holy Spirit as a small earnest of the future marriage, but then we shall have Christ Himself more fully in us. 5. *And he sent his servants to call those who were invited to the marriage.* Therefore, when He sent His servants, they had already been invited. Let us say, therefore, first, what this banquet itself is. Second, when they were invited. Third, when He began to prepare the banquet, and when He sent the inviters. For the luncheon is the doctrine of justice and the words of the heavenly mysteries concerning the Son of God who is to come. By consuming all of which, man, that is, by hearing [them], acquires for himself eternal life. For discourse has many properties in common with food. For just as one who puts a piece of bread, or any food whatsoever, into his mouth, first grinds it with his teeth and thus sends it into the stomach: so also, when we hear every word, it is necessary to meditate upon it in the mouth of the heart and, as it were, with certain teeth, that is, with arguments, to grind it, and to see what it is that is being said, or where it is said from, or for what reason it is said. For just as we do not feel the flavor of any food unless we have chewed it with our teeth: so also we cannot understand the virtue of the word which we hear unless we have chewed it by treating it within ourselves. For even the manna, which was eaten in the desert, had a figure of the word. Indeed, it was called manna, which is interpreted in Hebrew, "what is this?", so that as often as we hear the word, it may urge us to inquire what this is that we hear. And just as we send food into the stomach after we have chewed it: so we entrust the word to memory, as to a stomach, after we have thoroughly treated it. For just as food is of no benefit unless it has been chewed and has descended into the stomach, so the word does not profit for salvation unless it has been delivered to the intellect and [to] the memory. For just as food is of no use if we have eaten it and then vomit it back up from the stomach: so the word which we hear and immediately forget is of no use in us. The food that stays in the stomach nourishes; and the discourse that remains in the memory saves. Whence also among the Jews those animals are clean which bring back food and ruminate (Deut. XIV, 6). Therefore, that animal is clean which chews and delivers to the belly, and again brings it back from the belly, and ruminates. And that man is spiritual and holy who, hearing the word, treats it, and when he has understood it, delivers it to the memory as to a belly, and again brings it back from the memory as from a belly, and ruminates, and re-treats it. But that man is unclean before God who does not remember it at any time, nor re-treats what he hears. But he who eats from the spiritual banquet is filled with the spirit, is dilated in his senses, is nourished in the truth, becomes fat in faith, and thus enters into the interior parts of the will of God, and remaining in them, acquires for himself eternal life. But he who has been made far from this banquet of the word is emptied of the spirit, is narrowed in his senses, fails in the truth, drips away from the faith, and thus, going out from all the willings of God to lower things, falls finally into death. When were they invited? In the time of Abraham, when God said to him: *Go forth out of thy land, and from thy kindred, and come into the land which I shall show thee. And all the land which thou shalt touch with thy feet, I will give to thee, and to thy seed for ever* (Gen. XII, 1, 2). What land? The eastern land, flowing with milk and honey. Which is not true of that land of Judea, since that land never flowed with milk and honey, but [it refers to] the rational land which Christ assumed. For from His incarnation milk and honey proceeded. For milk is the work of miracles, since it is eaten without the labor of teeth, and with sweetness, by which the unlearnedA in faith are sustained as if they were children. Now the utterances and doctrines are called honey, as the prophet says: "How sweet are thy words unto my taste! yea, sweeter than honey to my mouth" (Ps. 118:103). Therefore the incarnation of Christ was promised, who was to nourish the nations, unlearned in the faith, with the milk of miracles and the honey of doctrine. See, therefore, how God was already showing from that time that the Jews could not otherwise believe in Christ, unless they abandoned Judaism, which is: "Get thee out of thy kindred," and the work of circumcision, which is: "Get thee out of thy country." Therefore, from that time the abandonment of Judaism was being signified. And not only the Jews, but no man can eat the milk and honey of Christ unless he has forsaken his own kindred and his own land, as it is written: "Every one that hath forsaken father or mother" (Matt. 19:29), etc. Likewise: "If any man will be my disciple, let him deny himself" (Luc. 9:23). He forsakes his kindred, then, not he who despises them, but he who loves God more than his parents. He forsakes his land who does not follow the will of his flesh; but he who follows carnal concupiscences tills the land of his body, like Cain. But he who perfectly forsakes his kindred and his land, he it is who eats milk and honey when he reads the wonders or the utterances of Christ. When did this banquet begin to be prepared? From the time of Moses, when the law of the Lord was given, blameless, converting souls; when the testimony of the Lord was given as faithful, granting wisdom to the little ones; when the judgments of the Lord were right, rejoicing the hearts; when the commandment of the Lord was clear, enlightening the eyes; when the fear of the Lord remained holy for ever and ever; when the judgments of the Lord were true, justified in themselves; when from ten species the food of the saving decalogue was prepared. For just as a royal banquet is adorned with many kinds of foods, so also this banquet of the Scriptures is decorated with the diverse species of righteousness. From that time also the inviters, the prophets, went forth, who were to call men to the marriage of the future bridegroom—that is, to the faith of Christ—prophesying to them concerning Him. And they would not come. 4. Item, He sent other servants, saying: "Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage" (Matt. 22:4). Who are the other servants? The Apostles, whom He also sent, saying: "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand" (Matt. 10:5-7). This is what He says: "My dinner I have prepared": that is, from all the law and from all the prophets I have adorned the tables of the Scriptures. Who are the oxen and the fatlings that are killed? The prophets, who were killed for the salvation of the people. The saints also were killed for the salvation of the same people, as the Apostle teaches us, saying: "And I will very gladly spend and be spent for you" (2 Cor. 12:15). Item, elsewhere: "For I am now ready to be offered" (2 Tim. 4:6). A man's libation is offered by someone for someone. Therefore, Paul was to be sacrificed to God for the people whom he taught. Thus also the prophets were killed, each one for the salvation of the people he was teaching. And because the death of the prophets sustained human salvation in part, yet could not fully save the whole world, therefore, most recently, the Lamb was sacrificed, who by His innocence might cleanse the guilt of the whole world. For this reason also, in the days of the Scenopegia, which is interpreted as the fixing of the tabernacle, diverse sacrifices were offered in the figure of the saints, but most recently the lamb was also sacrificed. If, therefore, we understand the lamb sacrificed there as the figure of Christ, consequently we also understand the other sacrifices to be the killings of the preceding saints. But Christ also spoke concerning the figurative immolation of His saints: "I will offer burnt offerings of fatlings unto thee, with the incense of rams; I will offer bullocks with goats" (Ps. 65:15). For Christ never at any time offered animals of this kind to the Father. But He offered rational rams, that is, the leaders of all Christians. He offered oxen, the rational earth B worshipping. He also offered goats from the Gentiles, who have suffered for the name of Christ.
In life the prophets were rarely accepted. We have said these things to show that by the oxen and fatlings killed, we must understand the holy ones who were killed. Therefore, all the prophets and Christ were killed so that this spiritual tabernacle might be firmly fixed. In short, just as men could not eat the bowels and organs of the lamb until after it was killed, so they did not eat the utterances of Christ until after He was killed. For after His death the gospels were preached and believed, and in them men are daily nourished. So also the bowels of His prophets, that is, their utterances, were not accepted before they were killed. Who heard or believed the words of Isaiah while he was living? For if they had received his words, they would never have sawed him asunder. But after he was killed, then afterwards the Jews received his prophecies and began to read them in their synagogues. Who received the words of Jeremiah while he was living? For if they had received his words, they would never have stoned him after many injuries. But after he was killed, they subsequently consecrated his prophecies and began to read them in the assembly. And thus you will find it to be the case in all the prophets, that while they lived no one honored them, but [they did so] after their death. Whence also the Lord says: "Woe unto you, because ye build the tombs of the prophets... and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets" (Matt. 23:29-30). For just as no one eats the bowels of a living animal, so no one received the words of the living prophets, but rather after their death. Now the fatlings are those full of the grace of God. Therefore He said "fatlings and oxen": not because the oxen were not also fat, but because not all the fat things were oxen. For of all the prophets, some were only prophets, but some were prophets and priests, such as Jeremiah, such as Ezekiel, such as the son of Joiada. Therefore He calls the prophets "fatlings" who were filled with the Holy Spirit; but the "oxen," those who were both prophets and priests. For just as the oxen are the leaders of the flock, so the priests are the leaders of the people. But I have read some saying that the oxen here are meant as the martyrs, killed then in the beginning for Christ while the apostles were still living; and the fatlings as the little ones, fattened by the Holy Spirit. The killings of all of whom provided many banquets of spiritual joys, and adorned the nuptials of Christ. And all things are now ready. Whatever is sought for salvation has all now been fulfilled in the Scriptures. He who is ignorant will find there what he should learn. He who is stubborn and a sinner will find there the scourges of future judgment, which he may fear. He who labors will find there the glories and promises of eternal life, by eating of which he may be further stirred to work. He who is faint-hearted and weak will find there the moderate foods of righteousness, which, even if they do not make the soul fat, yet do not permit it to die. He who is magnanimous and faithful will find there the spiritual foods of a more continent life, which lead him near to the nature of the angels. He who has been struck by the devil and wounded in sins will find there the medicinal foods, which may recall him through penance to salvation. Why is it written there that Achar was stoned because of the theft of a golden plate, if not so that thieves might have something to fear (Jos. 7:24-26)? Why are the children of Israel there, who committed fornication with the daughters of the Moabites and, having been struck, fled in Beelphegor, if not so that fornicators might have something to shudder at (Num. 25)? Why were the concupiscent of the flesh castigated in the desert, if not so that no one might crave delights (Num. 20)? Why did David accept Nathan's rebuke, if not so that adulterers and murderers might not despair of the remedy of penance (2 Reg. 12)? Raab the harlot was sanctified, so that hope might be given to harlots (Jos. 2). Nothing, therefore, is lacking in this banquet that is necessary for human salvation. 5. But they neglected it and went their ways, one to his farm, another to his merchandise. Every act that men perform in this world is twofold. For it is either a farm or merchandise. And when we do some labor of our hands, working the earth, or some other terrestrial work, such as a field or a vineyard or hor-
horse-working, or the work of wood or iron, we appear to be cultivating a farm, that is, the earth. But when we obtain gains by any means other than the labor of our own hands, as for example by holding offices, or so that riches may remain to someone, or by trading, all of this is called merchandise. He has therefore concluded all human work in two words, whether honest or dishonest. The cultivation of a farm is indeed an honest work, as Solomon says: "Do not hate rustic labor, and cultivation which was created by the Most High" (Eccli. 7. 16). And the Apostle exhorts: "But I beseech you, brethren, to study to be quiet, and to do your own business, and to work with your own hands, and that there may be no desire in you toward those who are without" (1 Thess. 4. 11): for the work of merchandise, whether of dignity or of soldiery, is dishonest before God. Whence the Jews carried out nothing of these things beforehand, for which reason the prophet says: "He who has not known merchandise, shall enter into the powers of the Lord" (Ps. 70. 15): for it is difficult for one who trades to enter into the kingdom of heaven. O most miserable world, and miserable are they who follow it! For men have always excluded worldly works from life. But perhaps you say: "And is cultivating a farm a sin?" And if the farm does not cause you an impediment to faith or religion, as it did to the Jews, you do not have sin: but if it causes you an impediment either from faith or from religion, it becomes a sin. Therefore, the cultivation of the farm itself is not a sin, but by preferring it to God, you make it a sin. For our authentic works are the works of justice: but carnal works are called super-works, not works, because justice pertains to true eternal life, but a terrestrial work pertains not to life, but to the sustenance of this temporal life. Therefore we ought to do the work of justice attentively, but the terrestrial work transitionally. If, therefore, by pursuing an honest work, men have not rendered the debt of honor to God, they deserve such wrath. Do you think what kind of wrath they are worthy of, who, by pursuing not honest works, but merchandises, do not come to God? Or thus: the farm is this world, about which those who are lovers of the world are occupied with its gains, as if delighted by the rents of some farm; but merchandise is the preaching of the law, and the administration of the temple, which greedy priests estimate as merchandise, when they think of it as lucrative and not a dispensation of divine work, and not burdensome. Therefore, by the operation of the farm, popular men are signified, whom the delight of the world has separated from Christ: but by the operation of merchandise, priests and other ministers of the temple A are signified, whom avarice has separated from faith, under the pretext of gain coming to the ministry of the law and the temple. He did not say, "They acted maliciously," but, "They neglected": because not all the Jews crucified Christ, nor did they hear his doctrine, or consent to his death. For some, occupied with secular business, did not come to Christ, nor did they hear his doctrine, nor did they see his miracles, and therefore they did not believe in him. Those, therefore, who crucified Christ from hatred or envy, they acted maliciously: but those who were hindered by business, did not believe: those are said to have neglected, not to have been malicious. For there are some men who can both hear and believe, but the solicitude of necessary things, and the delight of the world separates them from God—whom the Lord calls thorny earth. 6. "But the rest took his servants, and treated them with contumely and killed them." He keeps silent about his own death, because he had already spoken of it in the previous parable: but he shows the death of his disciples, whom the Jews killed after his ascension, especially the priests, stoning Stephen, rejoicing in the death of James: likewise stoning James of Alphaeus (Acts 7. 12): because of all of which Jerusalem was destroyed by the Romans. For this reason he says: 7. "But the king having heard, was angry: and he sent his army, and destroyed those murderers and burnt their cities." The Roman army is called the army of God: because "the earth is the Lord's, and the fullness thereof" (Ps. 25. 1). For the Romans would not have come into Jerusalem, unless the Lord had excited them. But some say the army are the angels, and he puts the city for the citizens; as if he were to say: He sent his angels, and he sent those citizens into the B eternal fire. 8. "And he said to his servants: 9. Go to the exits of the ways, and as many as you find, call to the nuptials." It is manifest, indeed, that after the contemned contumacy of the Jews, he speaks of the calling of the Gentiles, in that which he says, "Go to the exits of the ways." Therefore let us seek what these ways are, and to whose exits Christ sent his disciples. I think, therefore, that just as Christ is the general and public way, which leads to life, and all the prophets and all the apostles are called ways: for all these ways lead to Christ, and Christ to the Father: so the devil is the general and public way, which leads to death, and all the professions of this age are ways. For example, the profession of philosophy is one way: the profession of soldiery is another way: worldly dignity is another way: the profession of games is another way of the world. And why should I say more? As many as are the diversities of acts in this world, so many are the ways, and all these ways lead to the devil, the general way of perdition. Therefore he says: "Go to the exits of the ways, and call men of any condition to the faith." Furthermore, just as chastity is a way, which leads to Christ, and mercy, and the other virtues: so also fornication C is a way, which leads to the devil, and avarice, and other evil species. He orders, therefore, that men of any conversation be invited to the faith, whosoever they may be, whether slaves or free. For God does not despise corporal servitude, nor does He choose corporal liberty. Everyone who follows the will of the devil is a slave of the devil, even if he be free: but he who obeys God, he is truly freeborn, even if he were a slave. For corporal servitude does not soil spiritual freedom, nor does corporal liberty ennoble spiritual baseness. For it is not the disposition of God, but human violence that introduces servitude. For every man was created free, whom God placed in free will, unless he himself made himself a slave. And just as there is no distance in the nature of the creation of men, so no difference is made in the calling of their salvation for all, whether barbarians or wise: because the grace of God is powerful to correct barbarian minds to rational intellect. He who changed the heart of Nebuchadnezzar to a feral sense, and again reduced the feral sense to human intellect (Dan. 4), is powerful, I say, to change all, whether good or bad: that the good may not perish, and that the bad may become inexcusable. Let no one perish because of ignorance, let no one be excused because of ignorance. Let all see the light, so that those who love darkness and those who love light may appear. For he who is a son of darkness, even if you compel him, does not approach the light: but he who is a son of light, not even if you repel him, does he depart from the light. 11. "But the king entered to see those reclining." But God entered, not because there is any place where He is not, but where He wishes to look, there He becomes present: but where He does not wish, He appears absent. For the day of inspection is the day of judgment, when He is about to visit the Christians, who recline upon the table of the holy Scriptures, that is, they rest in their faith, and feast on celestial doctrines. Or the day of inspection is the day of temptation: when He deigns to tempt His Church, that He may see who have faith and works worthy of Christ’s calling. The nuptial garment is true faith, which is through Jesus Christ and His justice: of which the Apostle speaks: "Stripping yourselves of the old man with his acts, who is corrupted according to the desire of error, putting on the new man, who according to God is created in justice, and holiness of truth" (Col. 3. 9. 10). What he says, "In justice," pertains to conversation: but what he says, "In the holiness of truth," pertains to the truth of faith. The garments of the old man, therefore, are the ragged and filthy works of the flesh, corruptible and unclean: but the garments of the new man are the strong and beautiful works of the spirit, incorruptible and holy. For just as if someone be found at a wedding in black garments, he soils the glory of the wedding: so also he who has dark works, and converses among Christians as if one of them, he does injury to Christianity itself. Man D
must therefore either choose his place according to his garment, or choose his garment according to his place: that is, either choose his profession according to his works, or perform his works according to his profession. He who wishes to be Christ's, let him be Christ's: but he who does not wish to perform the works of Christ, let him not come to Christ: otherwise he will hear on the day of judgment: Friend, how camest thou in hither not having a wedding garment? (Matt. 22:12), and he shall be speechless. For here we hide our works, and conceal our hearts from one another: but on that day there is nothing which we can answer, when heaven, and earth, and the waters, the sun and the moon, the days and the nights, and the whole world shall stand against us in testimony of our sins. Even if all things are silent, yet our own thoughts, and our own works themselves, shall stand especially before our eyes, accusing us before God, as the Apostle says: Their thoughts the mean while accusing or else excusing one another, in the day when God shall judge the secrets of men by Jesus Christ our Lord (Rom. 2:15-16). 13. Then the king saith to the servants: Bind him hand and foot, and cast him into outer darkness (Matt. 22:13). As there is a difference of glories in the saints according to their works, the Apostle saying: For one star differeth from another star in glory, so also is the resurrection of the dead (1 Cor. 15:41-42): so likewise there is a difference of torments among sinners. For there is a first darkness, and an outer one, and the lowest pits. A Moreover, from the fact that he said, He came in to reward his friends: but he did not say, The king gathered together all who came to the wedding: there arises a suspicion for one to consider, lest perhaps he might say this of the vengeance of judgment. Furthermore, because he did not say, Cast him into the lowest darkness, that we might deem those darknesses to be the lowest places of hell: as it is there, And thou hast delivered my soul from the lowest hell (Ps. 85:13): but he says thus, Into outer darkness. Therefore, as often as God tests His Church, and winnows with the winnowing-fan of judgment, He enters into it to see those who are sitting at meat, and what sort they are, whether they are worthy of the heavenly wedding, and that living banquet. And if He finds anyone not having a wedding garment, according to those things which we have said, He questions him in his thoughts, as it is written: For in the thoughts of the ungodly there shall be interrogation (Wis. 1:9). And He questions him, What are these works which thou doest? For they are not the works of a Christian. Why wast thou made a Christian, if thou didst love these works? So that he may have nothing to answer against his own conscience. And therefore when Christ sees such a one in the Church, He commands His ministers, that is, certain spirits of seduction. B For He shall reward evils through evil spirits: such as was the spirit of error, which God sent to seduce Achab, as it is written in the third book of Kings (1 Kings 22). Or such as is that operation of error, which God shall send to them who received not the love of God, that they might believe a lie. And they bind the hands of that man: that is, his works, which are the hands of the soul, by which men reach up more rightly to the commandments of God. They bind also his feet, that is, the movements of his soul, by which the soul is wont to walk and to pass, not from place to place, but from evil to good, or from good to evil: that is, they bind, and make drunk, and enwrap his works, so that he knows not how, he may thus fall into the snare of perdition. And laying hold of him, through his own works, they cast him into darkness, that is, into the errors either of the Gentiles, or of the Jews, or of the heretics. And perhaps the darkness of the Gentiles is nearer, that of the Jews more external, but that of the heretics most external. Since the Gentiles spurn the truth, which they have not heard; the Jews, however, that which they have not believed; but heretics, that which they have heard and learned. Of the heretical darknesses themselves, also, some are near the light of truth: others further from the truth, and therefore blacker: others yet further, and therefore more oppressive and more external. Therefore He said, Cast them into outer darkness. That is, into the most perverse heresies. There shall be weeping and gnashing of teeth. See that He did not say, There is weeping and gnashing of teeth; but, There shall be. Therefore, now the evil are being cast into those darknesses, afterwards they shall suffer weeping, where there is also gnashing of teeth. C 15. Then the Pharisees went and took counsel that they might entangle him in his talk (Matt. 22:15). 16. And they send unto him their disciples with the Herodians, saying: Master, we know that thou art true, and teachest the way of God in truth, and carest not for any man: for thou regardest not the person of men. 17. Tell us therefore, what thinkest thou? Is it lawful to give tribute unto Cæsar, or not? (Matt. 22:17). 18. But Jesus knowing their wickedness, said: Why tempt ye me, ye hypocrites? 19. Shew me the tribute money. And they brought unto him a penny. 20. And Jesus saith to them: Whose is this image and inscription? 21. They say to him: Caesar’s. Then he saith to them: Render therefore unto Cæsar the things that are Cæsar’s; and unto God the things that are God’s. 22. And hearing this they wondered, and leaving him went their way. 23. In that day the Sadducees came to him, who say that there is no resurrection, and asked him, 24. Saying: Master, Moses said: If any man die having no son, his brother shall marry his wife, and raise up seed unto his brother (Matt. 22:24). 25. Now there were with us seven brethren, and the first having married a wife died, and not having seed, left his wife to his brother. 26. In like manner the second and the third, even to the seventh. 27. And last of all the woman also died. 28. In the resurrection therefore whose wife shall she be of the seven? For all had her. 29. But Jesus answering, said to them: Ye err, not knowing the Scriptures, nor the power of God. 30. For in the resurrection they shall neither marry, nor be married, but shall be as the angels of God in heaven. 31. But concerning the resurrection of the dead, have you not read that which was spoken by God, saying to you: 32. I am the God of Abraham, the God of Isaac (Exod. 3:6), etc. D All malice, indeed, is sometimes confounded by the reason of truth, but is never corrected, especially the malice of those who sin with evil intent, and not from ignorance. For thus, the priests, after they could not terrify the Lord, saying: In what power dost thou these things? (Matt. 21:23) after they were constrained by the mode of the parables, they made themselves guilty by their own judgment, saying: He will bring those evil men to a bad end (Matt. 21:41), with no one bringing testimony against them, except conscience alone: did the fear of sin prick them? did the consideration of liberty even restrain them? But what? They went away, and took counsel, that they might entangle him in his talk. Just as if someone should wish to close the course of a running stream, if the water is excluded on one side, it breaks a path for itself by violence from another: so also their malignity, confused on one side, finds for itself an entrance from another. For as it cannot be done, that you extinguish a fire by casting on wood: so it cannot be done, that you please an evil man by telling him reason. For as fire, the more wood it receives, is raised into a greater flame: so an evil mind, the more it hears the truth, is the more excited into malice. They went away, therefore, and took counsel. Whither did they go? To the Herodians. For from the fact that it does not say, They consulted, but, They took counsel, and from the fact that they came together with the Herodians, it is apparent that they discussed with them a counsel of such circumvention. A husbandman whom a man has, he has need of his help. He who holds justice, has need of no one's patronage, except God's. He who walks in the iniquities of the devil, has need of the devil's help. For the husbandman of God does not require the help of the devil: but the husbandman of the devil, even if he seeks the help of God, does not find it. Have you seen someone going to theft praying to God, that he may prosper well in the theft? or he who goes to fornication, does he set the sign of the cross on his forehead, so that he may not be caught in the crime? Which if he did, not only is he not helped, but he is handed over still more: because justice knows not how to give patronage to crimes. So also these, desiring to attack Christ, appropriately betook themselves not to the servants of God, religious men, but to the Gentiles, that is, the Herodians. Such as the counsel is, such also are the counselors. But who could give counsel against Christ, except the devil who was the adversary of Christ? For they were thinking among themselves
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[... A] priests. If we alone had gone and questioned Christ, even though He said that it is not lawful for tribute to be given to Caesar, yet no one would believe our statement against Him; for everyone already knows that we are His enemies. But the testimony of enemies in a trial, even if it is true, is rejected as suspect. Nor did they wish to question Christ themselves, because His enemies were already under great suspicion in the sight of Christ, lest, perhaps, as suspects, they might not be able to circumvent Him. For an overt enemy is better than a feigned friend. The former, while he is feared, is easily avoided; the latter, while he is not recognized, prevails. Therefore, they sent their disciples, as if they were less known and less suspected, so that they might either deceive Him secretly or, if caught, be less embarrassed before Him. For when a wicked plan is detected, the resulting shame is the less, the more degraded the person is. But those disciples were younger in age than their masters, yet equal in malice. For even the chicks of serpents are shorter in stature, but equal in poison. And the cubs of wolves, though still young and not yet able to hunt, already take delight in blood and play with their bites.
B The custom of hypocrites—"Master, we know that you are truthful and teach the way of God in truth." They call Him Master and truthful: Master, so that, as if honored and praised, He might reveal the mystery of His heart to them simply, as though wishing to have them as disciples. For this is the primary power of hypocrites: feigned praise. For they praise those they wish to destroy, so that through the delight of praise they may gradually incline the hearts of men toward the simplicity of a benign confession. Just as if someone cannot subdue a bull, which is strong in power, and bend it with a rope, he rubs its knotted neck with soft hands so that he may comprehend with flattery the one he could not hold by force: so too did they, carrying the chain of deceitful praise in their mouths C and hiding the sword of malice in their hearts, hasten to comprehend the bull of the ecclesiastical flock through the guile of praise. Of this bull, speaking prophetically, Jacob was even then rebuking his son Levi, because from Levi were to be born the priests who were to kill Christ: "Simeon and Levi are brothers; they have brought their iniquities to completion. Let my soul not enter into their plotting, and let not my heart be contained in their counsels, because in their anger they killed a man, and in their fury they hamstrung a bull" (Gen. 49:5-6). Of such people the prophet says: "Their words were made soft above oil, and they are darts" (Ps. 54:22). "What does it seem to you? Is it lawful for tribute to be given to Caesar, or not?" It is not just that we servants D of the Most High King should serve earthly kings. For if it is unworthy for a man to obey one king rather than another, and he does an injury to his own if he submits to a foreigner; how much more unworthy is it that worshipers of God should recognize the burdens of human powers? But Jesus, having recognized their wickedness, did not respond blandly according to their peaceful words, but spoke harshly according to their cruel conscience: because God usually speaks to the soul, and does not respond to the desires, but to the words. "Hypocrites, why do you test me? Show me the tribute coin." But they offered Him a denarius. He says to them, "Hypocrites," in order that what they heard from Him in their ears, they might find in their own hearts: namely, that by considering Him the knower of human hearts, they would not dare to finish what they were thinking of doing. See, therefore, the Pharisees were indeed flattering that they might destroy; He was confusing them, that He might save: because God angry is more useful to man than man favorable. And He says to them: "Whose is this image and inscription?" They say to Him: "Caesar’s." Then He said to them: "Render therefore the things that are Caesar's to Caesar; and the things that are God's, to God." The image of God is not depicted in gold, but figured in men. The coin of Caesar is gold; the coin of God is man. In metal coinage Caesar is seen; in men God is recognized. Therefore, give your riches to Caesar, but to God reserve only the innocence of your conscience, where God is seen. For the hand of an artificer carved the image of Caesar, and noted it with corruptible letters: but the divine 868 hand showed the image of God in man with ten living points. By what? By those five carnal senses, and five spiritual ones, through which we reflect upon and apprehend what are useful as God. And therefore, let us always render to God His image undefiled: not one rotted by the pride of haughtiness, nor one tainted by the bile of anger, nor inflamed by the torches of avarice, nor given over to the allurements of gluttony, nor covered by the duplicity of hypocrisy, nor stained by the filth of luxury, nor light through the extension of pride, nor mindless through drunkenness, nor estranged from the mutual charity of discord, nor pestiferous with the bitterness of detraction, nor empty with the vanity of excessive speech, but clear through charity, A most certain in faith and hope, most strong in patience and virtue, tranquil in humility, purple with chastity, sober with frugality, pleasant with tranquility, and devoted with hospitality. For with such inscriptions God did not compose His own coin with the blow of a hammer or anvil, but formed it in the first creation. For Caesar seeks his own image on a coin, but God seeks the man whom He created. Caesar does not dismiss what is owed as his own coin, nor does God ever relax His demand for His own workmanship. Just as the person who returns a counterfeit image to Caesar is ordered to be whipped by torturers and subjected to atrocious punishments: B so God Almighty delivers the corrupters of His image to perpetual death, and forces them to pay immense infernal penalties. Thus, he who wishes to avoid horrible destruction should study to preserve the incorrupt image of his Creator, so that when God seeks His own image, which He formed, seeing it safe and sound from the infections of the enemy, He may place it in His own bosom, and, joining it to the choirs of angels, make it enjoy the perpetual joys of heaven. In that day the Sadducees approached Him, who say there is no resurrection. On what day? When the Pharisees were withdrawing, C and the Sadducees were approaching. The Sadducees were withdrawing, and the Pharisees were approaching again. It is one day, and there are many struggles. For they pressed upon Him, perhaps with such counsel, that one might either be able to comprehend Him, or if they certainly could not overcome Him by reason, they might at least overthrow His mind through the very frequency of their questioning. Just as if among many enemies one brave fighter is found, while individuals cannot overcome him with their strength, they all surround him, so that what they could not overcome by force, they might turn him into flight by the very multitude. O fools, if someone uses a corruptible fountain D assiduously, he loosens the veins of that spring more, and pours forth more water. And they were drawing words from the living fountain of water springing up unto eternal life, and they thought they could dry it out by questioning Him more. Therefore, they surrounded Him, as many barking dogs surround one lion. For of them the prophet had said: "For many dogs have surrounded me" (Ps. 21:17). And truly, just as the barking of irrational dogs, so was the voice of the Sadducees. Let us see the counsel of the enemy, which was working through the Sadducees. For the devil is always the adversary of Christ, who was always usurping the throne of the Lord for himself, as the prophet testifies: "I will place my throne above the stars of heaven, and I shall be like the Most High" (Isaiah 14:13-14). From the beginning, as soon as man was created, he attempted to obscure the knowledge of the one God, and to introduce the worship of many gods, saying to Eve: "And you will be like gods, knowing good and evil" (Gen. 3:5). For just as all evil does not begin from perfect evil, but gradually at first, so this bold evil also inspired Him lightly and secretly, that is, persuaded Him: not indeed that they should worship gods, but meanwhile he made mention of gods whom they ought to worship. For as yet there was not a multitude of wicked men in whom the fallacy of many gods could be sown. For the power of the devil is that men are wicked. Nor indeed can he sow any evil in the world except through his ministers: because he finds no place in the saints. Therefore, as the number of wicked men grew, so also grew the power of error, and it diminished the knowledge of God, down to the days of Abraham, whom God...
A raised up so that, through him and his family, the knowledge of God might shine in the world, like a lamp in the darkness. Seeing, therefore, that he could not entirely extinguish the knowledge of God, the enemy devised another trick of error: that even if the God of virtues were known, yet no one would obey His commandments. For a master, to whose commandment no one submits, even though he be a master, does not appear to be a master, because he has the name only, not the power. What then? He introduced the heresy of the Sadducees, who would say there is no resurrection of the dead. This thing breaks the purpose of all who would seek to do justice. For in every matter, whether act, or bodily or spiritual, the virtue of action is the expectation of a future reward. For he who plows, plows that he may reap; he who fights, fights that he may win. For since it is so difficult in this world to maintain the holiness of justice, who would be content to exercise struggles against himself daily, if he did not look to the hope of the resurrection? Take away, then, the hope of the resurrection, and the entire observance of piety is dissolved. Did the Sadducees believe there were marriages after death? Far from it. For how could they believe marriages would take place, when they denied the resurrection itself? But for the defense of their error, they thought they had found a most acute argument, saying among themselves: “Just as it is not possible that a woman who was the wife of seven men should be the private wife of one, or common to all, so it is not possible that the resurrection of the dead should occur.” But Jesus, answering, said to them: “You err, not knowing the Scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.” Foolish ones, who thought that world similar to this world! In this world, because we die, we die because we are born; we take wives so that what is diminished by dying may be supplemented by being born. Take away the necessity of dying, and the utility of being born is found to be superfluous; take away the utility of being born, and the cause of marrying is solved. For this world is of the flesh, but that one is of the spirits. Just as the soul is a stranger in this world, so the flesh is foreign in that one. In this world, the soul is subject to the flesh, as far as human passions are concerned, but in that one, the flesh is subject to the soul. Each thing is stronger and rules in its own fatherland. If, therefore, the soul, thus powerful, can be shut up in this weak world and is so subjected to an earthly body that it can know or do almost nothing spiritually according to its nature, how much more, when in that world the flesh shall have begun to be subject to the strong and honorable soul, will it be able to know or do nothing carnally according to its nature? For this very little that the soul, constituted in the body in this world, knows spiritually, a great power of the soul claims for itself out of order, because the dominion of the flesh is in this world. Just as a rich man, having set out on a journey, if he should stop at the inn of some poor man, although he cannot command in the house as he wishes because he is a guest, nevertheless claims for himself great confidence to do something, because he is powerful: so too the soul, a stranger having entered into this kingdom of the flesh, although it cannot do everything spiritually according to itself because it is a stranger in this world, nevertheless claims for itself something spiritual even in the flesh, because it is extremely powerful. And on the contrary: just as a poor stranger can do nothing in the inn of a rich man, first because he is a stranger and guest, then because he is a beggar and poor: so too the flesh, when it has migrated into that world resurrected, will be able to defend nothing carnal for itself: first, because it is a stranger in that spiritual world; second, because the nature of the flesh is weak. And this we said according to the mortal order. Otherwise, in the resurrection the very nature of the flesh is to be changed, so that it might have nothing of the flesh in it, unless perhaps only the form, as it is written: “It is sown an animal body, but it shall rise a spiritual body” (1 Cor. 15.44). B C Respondens Jesus ait: Erratis, nescientes Scripturas, neque virtutem Dei. In resurrectione enim neque nubent, neque uxores ducent, sed sunt sicut angeli Dei in cœlo. Why, when He had spoken of fasts, or alms, and other spiritual virtues, did He never introduce the likeness of angels, except when He spoke of the release from the coitus of man and woman, saying: “Neither do they marry, nor are they given in marriage, but they are as the angels of God in heaven”? Because, just as all carnal acts are works of animals, but especially the act of lust is the work of animals, so too all spiritual virtues are angelic things, but especially chastity is an angelic thing. For it is through this alone that men are singularly assimilated to the angels, and nature is overcome by virtues. Therefore He says, “Neither do they marry, nor are they given in marriage, but they are as the angels of God in heaven.” For just as when we do that which animals have in common with us, we profess ourselves to be animals: so when we do that which is outside the carnal nature, we go out beyond the nature of the flesh and are made equal to the angels. But because the first and natural thing of animals is that they should not be content with the law of one male or one female, but the proper natural thing of angels is to be entirely separated from the use of lust. One who is content with the law of one male or one female holds a middle condition, and is a human being, that is, he is neither an angel nor an animal. He is not an angel, because he is not separated from the use of lust; but he is not an animal, because he is content with the law of one. One, however, who is entirely separated from the use of lust, surpasses human nature, which is the middle point, and passes over to the angelic condition. But now let us see for what reason we said that every carnal act is indeed the work of an animal, but especially lust. Through every carnal act, man is found similar to animals, but most of all through the use of lust, since the work of all carnal senses not only profits for evil, but also for good. For it is possible to see, and hear, and smell, and taste, and touch according to God. For as often as we look at the multiform species of things, we hear the various sounds of voices, we smell the diverse fragrances of odors, we taste the innumerable sweetnesses of tastes, we feel the innumerable qualities of things, we judge of the works of the power and wisdom of God, so that we may know and worship the author of the same creation. Therefore, if we take away from ourselves the use of those senses because of the evil that is done from them, even the good that is wont to be done through them is hindered. Only the sense of D lust is always in evil and never in good. Therefore, if we repel from ourselves the use of lust, no good is hindered from it: for there is no good that is generated from it, except only the birth of the flesh, because even that itself is generated from evil. And it is dissolved in such a way that it is born from corruption, since it is itself to be corrupted after a little while. For just as it is not fitting that what is eternal should be born from corruption: so it is not fitting that what is born from corruption should be eternal. Because flesh and blood shall not possess the kingdom of God, nor shall corruption possess incorruption. John also says: “He gave them power to become the sons of God, who are born not of flesh, nor of blood, nor of the will of man, but of God” (John 1.13). The carnally-minded senses, which the flesh has, the soul has differently in a spiritual way. For the soul indeed sees spiritually, and hears, and smells, and tastes, and touches, as we have explained in many places. Whence also man is called a ten-stringed psaltery. But the sole sense of lust is not common between soul and flesh, but is proper and private to the flesh alone. Therefore, through all carnal acts which are from the five carnal senses, man is found similar to animals, but especially through the use of lust, because it pertains to the nature of the flesh alone. “You know not the Scriptures, nor the power of God.” Wisely He first rebukes their foolishness, because they did not read. Secondly, their ignorance, because they did not know God, because the knowledge of God is born from diligence of reading; but ignorance is the daughter of negligence. For if not all who read know God, how shall he who does not read know Him? That, however, which we said, that not all who read know the truth of God, is so if they read without wishing to find it. For he who, reading about God, wishes to find God, let him hasten to live worthily of God, and his very walk of life will be good, as the light of a lamp opening the way before the eyes of his heart.
For even if he reads always, he never finds: just as the philosophers did not find, who were searching for the cause itself. Do you think the priests of the Sadducees did not read the Scriptures? But they could not recognize God in them, because they did not wish to live worthily of God. For they could not teach their own words, whom evil deeds were teaching. Such indeed is the Scripture to one who is unwilling to live according to God, just as if one were to explain the art of war to a farmer who has no desire to fight, or conversely, to explain agriculture to a warrior who has no desire to cultivate the land: if he were to hear the words of that explanation all day long, he could understand or grasp nothing, because he lacks the desire for that discipline. For wherever a man’s desire may be, there his mind is directed. Therefore, regarding that which He said, *You do not know the power of God*, He referred to this, saying: *For in the resurrection they neither marry, nor are given in marriage*. But to that which He says, *You do not know the Scriptures*, He brought forth an example, saying: *I am the God of Abraham, and the God of Isaac, and the God of Jacob* (Exod. 3. 6). For if Abraham and Isaac and Jacob had perished in dying, it would never be said that He is their God, since they were not. We said above, when we were discussing the man with the withered hand stretched out, that it is necessary for those who raise objections, first in any question to bring forward the authority of Scripture, and then to explain the reason—not first the reason, then the authority—and we explained the reason for this case there, because Christ acted thus there also. Here, however, with the Sadducees questioning Him, and thinking they knew something through ignorance, He first set forth the reason, saying: *For in the resurrection they neither marry, nor are given in marriage, but shall be as the angels of God in heaven*; then He brought forth the authority of the Scripture saying: *I am the God of Abraham, and the God of Isaac, and the God of Jacob*: so that we too might bring forward the authority of Scripture to those who raise objections, and afterward provide the reason; but to those asking with any other intent, we should first explain the reason, then the authority: so that we may appease them indeed by reason, and confirm them by authority. For it is necessary to convict those who raise objections, but to teach those who are asking. Because even the objector, if he understands the reason, does not assent to the reason, nor does he acquiesce: but for brethren, that is, for those asking, it is sufficient to explain the reason for the question, because they have the intent of learning, and not of contradicting: on account of which they also believe when they have heard the reason. Again, see how the encounter of the Jews against Christ is weaker. The first, with terror: as when they say, *In what power do you do these things?* (Matt. 21. 23). The second, with deceit: when they say, *Master, we know that you are truthful, and you teach the way of God in truth, and you do not care about anyone: for you do not look at the persons of men*. They do not terrify, but they circumvent with praises: which encounter, even if it is no less dangerous than the former, is nevertheless less terrible. For against the former, fortitude of soul and constancy of heart were necessary: but against this one, acute wisdom. In the third place, however, neither with terror nor with deceit, but from ignorant presumption. For the Sadducees sufficiently convinced themselves that it was exactly as they supposed, and with a fitting argument they thought they could overcome Christ, who was announcing the resurrection, which is easier than the two preceding ones. For it is easy for a man who knows, to circumvent a man who thinks he knows something when he is ignorant. For against such people, the mere knowledge of the Scriptures is necessary. Now we have said these things so that, through the servants of the devil and their acts, we might describe the habit of the devil himself: for every operation of the enemy is such. At first, his assault is grave and intolerable. But if one sustains him with a brave soul, in the second he will find him weaker, in the third more debilitated. And the more he is repulsed, the more he grows cold and fails. Whence I think that in Christian persecutions, if at first when they are seized they do not deny A being terrified, they will be able to be overcome by no pains afterward: because the devil does not have in himself as much power as terror. 34. *But the Pharisees, hearing that He had put the Sadducees to silence, gathered themselves together*. Frequently the Jews, tempting Christ with diverse interrogations, indeed acquired for themselves destruction, but for us provided salvation. For the words of Christ profited them unto confusion, but us unto edification: since they were overcome by His responses, and were not appeased. For malice is frequently overcome, but it is never appeased. The Pharisees are all those who contend against the truth: because they contend not desiring to defend the truth, but hastening to subvert it. For those who contend for the truth, and, the truth being known, do not consent to the truth: it is manifest, that they were battling not for the truth, but against the truth. Hear, therefore, faithful man, you who contend willingly against a heretic: if the Pharisees, once defeated, were not appeased, can you, by contending against a heretic, appease him when you have won? Are you stronger than Christ, that, since He did not appease, you will appease? They ought to have feared the example of the Sadducees, so that they might not be confused in the same way by asking questions, but burning malice, while it hastens to wound, does not look to the end of the matter, so that it might only harm another, and not itself completely. If He had overcome no one before them, perhaps they might have hoped by just reasoning that they could overcome Him, by whom no one is overcome: but now seeing that as many as dared to question Him, all departed defeated: what are these to be thought? Are they stronger than the rest, who, with all others defeated, hoped to conquer? But they are more shameless than all who, with everyone before them confused, similarly did not fear to blush. *They gathered themselves together*, 35. *and one of them, a doctor of the law, asked Him, tempting Him*. They gathered themselves together, that they might overcome by multitude Him whom they could not overcome by reason: they confessed themselves naked of the truth, who armed themselves with multitude. For they said among themselves: let one speak for all, and let us all speak through one, so that if indeed he has won, we may all appear as victors: but if he is defeated, he alone may be seen confused. O Pharisees, who think and do all things for the sake of men. First, indeed, coming with one, you are to be overcome by one; yet because, with one defeated, men do not understand that you are all defeated: does not your conscience consent that you are confused? For the consolation is slight, that he who is confused in himself is not known by others to be so. He calls Him Teacher, whose pupil he does not wish to be. Most simple questioner, and most malignant ensnarer. He asks about the great commandment, who does not even observe the least. For he ought to ask about a greater justice, who has already fulfilled the lesser. The Lord, however, answered him in such a way that He might strike the feigned conscience of his interrogation by the very first response, saying: 37. *You shall love the Lord your God with all your heart*: that is, Not like you, who show devotion in your mouth, and meditate fraud in your heart. Now we say the great and the least commandment, as regards the dignity of the commandments, not as regards their utility. Otherwise the utility of all the commandments is one, and all the commandments seem to be as one commandment, because they so cohere with one another that one cannot exist without the other. For instance, if someone were to ask you concerning the building of a house, Which part is better, you say, The foundation; but just as building cannot exist unless there is a foundation: so neither can a foundation exist, unless building has followed after. Nor is it called a foundation, unless there is a building, of which it may be called the foundation. Therefore the foundation in building is more worthy, not more useful: so also the head is more worthy than the members: yet neither can the members exist without the head, nor the head without the members. Thus the priests are more worthy than the people,
nor yet more useful: because neither can the people exist without the priests, nor the priests without the people. And thus this commandment is more worthy, *You shall love the Lord your God with all your heart* (Matth. 22. 37), than that other, *You shall not kill, you shall not covet*; yet the utility is one: for he who loves God, does not kill, nor does he covet; but he who kills, or covets, he does not love his Lord God. But the Lord makes clear that there are lesser commandments, saying: *Whoever shall break one of these least commandments, and shall teach men so, shall be called the least in the kingdom of heaven* (Matth. 5. 19). *You shall love*, he says: he does not say, You shall fear: for to love is greater than to fear. For the beginning of the worship of God has fear, but the perfection has love, as John says: *Perfect love casts out fear* (1 Joan. 4. 18). For as long as a man fears God, he does not love Him; but when he begins to love, he no longer only fears Him, but also loves Him more. For to fear is for servants, but to love is for sons: fear is under necessity, love is in freedom. He who serves God in fear, indeed escapes punishment, but he does not have the reward of justice, because he does the good unwillingly on account of fear. God does not wish, therefore, to be feared by men, as a master: but to be loved as a father, who has given the spirit of adoption to men. For if we consider the cause of the creation of man from the beginning, we understand that God wished to be the father of men more than their master. For He did not say only, Let us make man: but, *Let us make man in our image and likeness* (Gen. 1. 26). But being similar is fitting for sons to their fathers, not for servants to their masters.
What it is to love God with all one’s heart, with all one’s soul, with all one’s mind. Who is our neighbor.
What is it, to love God with all your heart? It is that your heart should not be inclined to the love of any thing more than to the love of God: nor should you take delight in any form of the world more than in God, not in honors, not in gold, or in silver, not in possessions, or vineyards, not in animals, or slaves, not in ornaments, or garments, not in children, or parents, or friends, but you should consider all these things to exist for you in God, so that you may love God above all these things. But if your heart's love has been occupied in any of these things, you do not love God with all your heart: for by how much part your heart is inclined to loving some thing, by so much part is it less for God. Behold, if a husband has a wife, how is his full love for his wife known? A wife should not deem anyone wiser than her husband: even if another is wiser, yet she ought not to understand another to be wiser. A wife should not think anyone stronger than her husband: even if another is stronger, yet she ought not to understand another to be stronger. A wife should not think anyone more handsome than her husband: even if another is more handsome, yet before her eyes another ought not to appear more handsome. For perfect hatred, and perfect love, does not recognize the judgment of things. For example, if you perfectly hate someone, whatever things are with him, all things are displeasing to you, whether what he says, or what he does: even if they are truly good, yet they seem evil to you. So also if you perfectly love someone, whatever things are with him, they please you, whether what he speaks, or what he does: even if they are evil, yet they seem good to you. Therefore also a wife, if on seeing someone she says, "How wise a man, I wish my husband were like this," already her love has less of perfect love: and by how much part she praised something more in another man than in her own, by so much is her love lesser towards her husband. So therefore also every Christian soul, which is the bride of Christ, ought to love God in such a way that there is nothing in the world that she loves more than Him, or as much. But by how much part she has loved something more, by so much part she loves God less. What is it, to love God with all one's soul? It is to have a most certain mind in truth, and to be firm in faith. For another is the love of the heart, and another is the love of the soul. The love of the heart is in a way carnal, so that we may even love God carnally: which we cannot do, unless we have departed from the love of mundane things. For just as a chaste woman, who loves her husband, loves no other; but if she has loved another, she no longer loves her husband: so also a man, if he loves God, does not love the world; if, however, he has loved the world, he no longer loves God with his whole heart. Therefore the love of the heart is not understood but felt in the heart, because it is in a way carnal. But the love of the soul is not felt in the heart, but is understood, because the love of the soul is its judgment. For instance, if you have learned one God, from whom are all things, and one God, through whom are all things: if again your intellect, struck by the seduction of some doctrine, begins to doubt concerning the substance of God, you do not love God with all your soul. Likewise, he who thinks that incantations have some power, or understands auguries to have some influence, or divinations to announce something, he does not love God with all his soul. But who is it that loves God? He who believes all good to be with God, and believes all good to be God, and believes that there is no good outside of God; who believes every virtue and wisdom to be God, and does not believe there to be any wisdom or virtue outside of God: he who believes God to do all things, and that without God nothing can be done; he loves God with his whole soul. What is it, to love God with all one's mind? It is that all your senses, which pertain to you, should be vacant for God. He whose intellect serves God, and whose wisdom is concerning God, whose thought treats of those things which are of God, whose memory recalls what are good: he loves God with his whole mind, as the Apostle says: *I will sing with the spirit, I will sing also with the mind* (1 Cor. 14. 15). But he whose intellect does not understand the things which are of God, or does not taste according to God, or whose knowledge is vain and secular, and his singular recollection is not good, or his thought is displeasing to God: he does not love God with his whole mind. 38. This is the first and greatest commandment. 39. *But the second is like unto this: You shall love your neighbor as yourself* (Matth. 22. 39). Christ appears not to answer the interrogation. For he asked, *What is the great commandment?* For instance, he said, *You shall love the Lord*. If he wished to introduce another commandment, he ought to have called it the least, not the second. For against a great thing, the least is the opposite, not the second; but the second looks to the first. But see what He wished to show. You shall love the Lord, and it is great: but you shall love your neighbor, it is indeed great, but it is not the first: and therefore he said, It is like. Consider therefore the mystery. Who is our neighbor? Christ, who taking on our flesh, was made neighbor to us, as in that parable Christ shows, when the Pharisee asks: *And who is my neighbor* (Luc. 10. 29)? He introduces the man wounded by robbers, and despised by the priests, but received by the Samaritans, which is Christ Himself. Therefore, the first commandment is great, to love God the Father: but the second is like it, to love the Son of God, that is, to know Him: therefore the Son of God is great, even as the Father. For whatever the Father can do, the Son also can do. For *the Father loves the Son, and has given all things into his hand* (Joan. 3. 35). But because the Son can do all things, the Father giving them, just as the Father, therefore the Father is the great God and the first. But the Son is indeed the great God, yet not the first, as the Apostle says: *Waiting for the blessed hope and coming of the great God, and our Saviour Jesus Christ* (Tit. 2. 13). But that we may understand simply, that our neighbor is every man who is faithful, he who loves a faithful man, it is like he who loves God, because man is the image of God. Just as a king is honored or despised in his image, so also God is either loved or hated in man. He cannot hate a man, who loves God: nor can he love God, who hates a man, as the Apostle John says: *He who says that he loves God, and does not love his brother, is a liar. For if you do not love your brother, whom you see, how can you love God, whom you do not see* (1 Joan. 4. 20)? For who honors a king, and despises his image? Or who honors an image, and despises the author of the image? Or thus: Since the Pharisees indeed knew, that
A it was a great commandment in the Law, yet they asked him while tempting him: wishing to show them that the knowledge of God the Father alone did not suffice for salvation, he therefore not only said, "You shall love the Lord your God with all your heart, and with all your soul," but he added, "You shall love your neighbor as yourself," which was he himself. Otherwise, if he had answered only their question, it would have sufficed to say, "You shall love the Lord God," and not to add, "And your neighbor as yourself": according to what is said elsewhere: "This is eternal life, that they might know you, the only true God, and Jesus Christ whom you have sent" (Joan. 17. 3). And see that he did not say, "You shall know your Lord God," but "You shall love'': since to know one God is almost proper to human nature, but to love God is the mark of a religious and upright heart. And whoever has loved God with his whole heart, it is not possible that he should not reach the knowledge of his Son, that is, of his neighbor. For that very love of God, which is held in him, enlightening him, provides him with guidance, so that after the Father he may know also the Son. 40. "In these two commandments all the law hangs, and the prophets." He who loves his neighbor neither speaks false testimony about the one whom he loves, nor kills, nor lies to him whom he loves, nor covets the thing of him whom he loves, nor invades his wife. Just as all hatred suggests every evil, so love suggests every good. Whence the Apostle says: "There is faith, which works through love" (Gal. 5. 6). Or thus: Since all the preaching of the prophets and the Law existed from the Father and the Son, through which prophets one recognizing his neighbor, that is, the Son of God, arrived at the first or greatest commandment, that he should love the Lord God, recognizing him better through him. 41. "And the Pharisees being gathered together, Jesus asked them, 42. saying: What think you of Christ? Whose son is he? They said, David's. 43. And he said to them: How then does David in spirit call him Lord, if he is his son?" The Jews B thinking Christ a man tempted him: for they would not have tempted him if they had believed him to be the Son of God. Christ therefore, wishing to show them that he knew the deceit of their heart, and that it was not a man who was being tempted, but God, whom no one could tempt. Nor could he express the truth about himself, nor hide it: for he could not speak it, lest the Jews, finding a greater occasion for blasphemy, might rave more; but he could not hide the truth, he who had come for this purpose, that he might announce the truth. Therefore he proposed such a question to them, that, while he was silent, his very question might show them that he was not a man, but God, saying: "And how does David in spirit call him Lord? Could he possibly be his Lord, who was to be born of him?" I think he posed this interrogation not only against the Pharisees, but also against the heretics. For according to the flesh he was the son of David, but Lord according to his divinity. If therefore they called Christ Lord according to the flesh, or if he was ordered to sit at the right hand of the Father according to the flesh, as heretics think, hastening to compose a lie of equality: would Christ have denied that he was David's son, except because he was to be after David? For he can be a son to us who is to be after us: but he cannot be a lord, except he who is either with us or is before us. Christ therefore is after David according to the flesh, but before David according to his divinity. Therefore he signified him to be his Lord, he signified him to be the one to be ordered to sit, who was already then the only-begotten of God. C there was anyone from that hour who dared to question him further. The confusion of many had become the discipline of all. For if we believe that all things there were done and said according to the providence of God, we understand that it was not that, when they ceased to ask, Christ ceased to teach: but because Christ had ceased to wish to teach them any further, therefore they also ceased to dare to ask. For he who set a limit to the sea, he himself, when he willed, then set a limit to the audacity of the devil acting against him.
Homily XLIII. on Chapter XXIII.
D 1. Then Jesus speaks to the crowds and to his disciples, 2. saying: "Upon the chair of Moses have sat the scribes and the Pharisees. 3. All things therefore whatsoever they shall say to you, observe and do: but according to their works do not. For they say, and do not: 4. but bind heavy and insupportable burdens, and lay them on men's shoulders, but with a finger of their own they will not move them. 5. And all their works they do to be seen of men. For they enlarge their phylacteries, and magnify their tassels: 6. but they love the first places at feasts, and the first chairs in the synagogues, 7. and greetings in the marketplace, and to be called by men Rabbi. 8. But be not you called Rabbi: for one is your master, and all you are brethren. 9. And call none father to yourselves upon earth: for one is your Father, who is in heaven. 10. Neither be you called masters: for one is your master, Christ. 11. He that is greatest among you, shall be your servant. 12. And whoever shall exalt himself, shall be humbled, and he that shall humble himself, shall be exalted." After the Lord struck down with his piercing javelin of a response the impious priests rushing upon him like fierce beasts, and revealed their incorrigible condition—for laymen who commit faults are easily amended, but clerics, if they should be evil, are inemendable—then he turned his discourse to the apostles, and to the people, saying: "Upon the chair of Moses have sat the scribes and the Pharisees": so that the confusion of the former might become the discipline of the latter. For it is a fruitless word, in which one person is confounded so that another is not instructed. For even God does not send punishment upon the earth on account of the evil, but on account of the good: for he knows that lashes do not correct the evil: but he punishes the evil, so that he may correct the good: because the good, if he has not been admonished, vanishes through negligence. So also Christ, could he not have contemned their questions? But he wished to teach the unworthy unworthily, and to edify the worthy worthily. As in secular affairs, in that one becomes poor, another is enriched: and unless one descended, another would not ascend: so in spiritual things, in that one is confounded, another is amended. What then does he say about the priests? "Upon the chair of Moses have sat the scribes and the Pharisees," that is, many priests, and few priests. Many by name, few by deed. See, therefore, how you sit upon it: because the chair does not make the priest, but the priest the chair; the place does not sanctify the man, but the man the place. Not every priest is a saint, but every saint is a priest. He who has sat well upon the chair will receive honor from it; he who has sat badly, does injury to the chair. And therefore an evil priest acquires a crime from his priesthood, not dignity. For sitting in judgment, if you have lived well, and have taught well, you are the judge of all: if however you have taught well, and lived badly, you are only your own condemner. For by living well, and by teaching well, you instruct the people how they ought to live: by teaching well, however, and by living badly, you instruct God how he ought to condemn you. But to the people what? "All things whatsoever they shall say to you, observe and do: but according to their works do not." That is, you who sit in the church, as it were as judges of the priests, and not auditors, discussing the things of others, and not considering your own, judge about the priests from yourselves. As you all hear, and not all do what you hear: so also all priests teach, but not all do what they teach. For in men dignity is indeed different, but the nature of all is one. For men were created from the beginning for themselves, but afterward they were ordered for you. Therefore, their nature is their own: but their ordering is yours. If they live well, it is their profit: if they teach well, it is yours. Receive therefore what is yours, and do not discuss what is another's.
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A For just as priests who are even infidels teach on account of the faithful—judging it better to foster the bad for the sake of the good, rather than to neglect the good for the sake of the bad—so too must you honor even the bad priests for the sake of the good ones, lest you also despise the good on account of the bad. For it is better to provide what is just to the wicked than to withhold what is just from the good. For frequently, good doctrine proceeds even from a wicked man. Behold, even vile soil produces precious gold. Is precious gold despised on account of vile soil? No: but just as the gold is chosen and the soil is abandoned, so you too must accept the doctrine and abandon the morals. For as herbs are not necessary to bees, but the flowers of the herbs—for they collect the flowers, but leave behind the herbs—so you too must collect the flowers of doctrine and abandon the way of life, so that it may wither as a useless herb. They preach the faith, and they act infidelly. They give peace to others, and have none for themselves. They praise the truth, and love lies. They rebuke avarice, and practice avarice. Because, therefore, to know good and evil is placed in nature, but to do them is in the will: therefore, to bless is for everyone, but to act well is for the few. I have read someone interpreting this passage thus: Because, he says, *they sit on the chair of Moses*, that is, in the honor and rank in which Moses had been, they were gradually reduced to a worse state, and these unworthy scribes and Pharisees were established against their own merit, who preached the law prophesying about Christ who was to come, but they themselves did not receive the One who was present: on account of this, he exhorted the people to listen to the law, which they were preaching, and to do it, that is, to believe in the Christ preached by the law, and not to imitate the incredulous scribes and Pharisees, who preach about Christ in the law but do not believe in him. And he gives the reason why they would preach Christ to come in the law but not believe in him: because they did all their works *to be seen by men*. That is, because they were not truly preaching Christ who was to come, desiring the advent of Christ himself, whom they were preaching: but for this reason alone, that they might be seen by men as preachers and deliverers of the law. All who teach the justice of God and do not do it have a similar purpose: because they do not truly teach the justice of God itself, not loving what they teach, but for this reason alone, that they may be seen by men as teachers of the justice of God. Have you never heard someone elegantly handing down the Scriptures concerning the end of the world and the future judgment of Christ? And if you consider his life, you will understand that just as a thief does not desire to look upon the face of an earthly judge, so neither does he desire to come to Christ's judgment. *They bind heavy and unbearable burdens, and impose them on the shoulders of men; but they themselves will not move them with their finger.* As for the Pharisees and scribes of whom he speaks, he calls the mandates of the law heavy and unbearable burdens, especially those which God had given them on account of the sin of the golden calf, which the scribes and Pharisees were teaching, persuading the people to live according to the mandates of the law, and not to come to the easy and delightful grace of Christ. Concerning which onerous mandates the Lord also spoke above, exhorting the people of the Jews: *Come to me, all you who labor and are burdened, and I will give you rest* (Matt. 11:28). And Peter says in the Acts of the Apostles: *And why do you tempt God, and wish to put a yoke upon the necks of the disciples, which neither we nor our fathers were able to bear? But by the grace of Christ we believe that we are saved* (Acts 15:10, 11). For there were some who, commending the burdens of the law to their listeners with certain fabulous reasons, were binding them as chains upon the shoulders of their hearts, so that, constrained as if by a bond of logic, they would not throw them off; yet they themselves were not fulfilling them even in the slightest part: that is, I will not say fully by their own work, but not even by a slight touch, that is, a finger. According to logical consequence, however, such are also the priests of our own time, who command all justice to the people, and yet they themselves do not keep even a little, evidently not so that they might be just by doing, but that they might appear just by teaching. Such also are those who impose a heavy weight upon those coming to penance, who say B and do not; and thus, while the punishment of present penance is avoided, the punishment of future sin is despised. For if you place a bundle upon the shoulders of an adolescent that he cannot carry, it is necessary that he either throw off the bundle or be crushed under the weight: so too for a man upon whom you place a heavy weight of penance, it is necessary that he either reject your penance or, once he has accepted it, since he cannot bear it, he sins all the more, having been scandalized. Furthermore, even if we are wrong to impose a light penance, is it not better to give an account on account of mercy than on account of cruelty? For where the master of the house is generous, the steward ought not to be stingy. If God is benign, why is his priest austere? Do you wish to appear holy? Be austere regarding your own life, but benign regarding the life of another. Let men hear you mandating small things, and let them see you doing great things. Such is, however, the priest who indulges himself and demands heavy things from others: just like a bad tax collector in a city, who relieves himself and weighs down the powerless. *All their works they do to be seen by men.* After he was vexed above by the contentions of the priests and Pharisees and Sadducees, but was not heard in his own responses, he turned himself—just as we have heard—and taught that such teachers must be heard, but not imitated. Now, however, he wishes to show the cause on account of which they were unable to believe in Christ: this is because they were doing everything to be seen by men. For it is impossible that those who desire earthly glory from men should believe in Christ, who preaches heavenly things, just as he says elsewhere: *How can you believe, seeking glory from one another, and the glory which is from God alone, you do not seek?* (John 5:44). In every thing, that which destroys the thing is born from the thing itself: for example, in wood a worm is born from the wood itself, which destroys the wood. A moth is born from a garment, which eats the garment; from greens a worm is born, which ruins all the greens: so also in spiritual matters, the enemy receives the occasion from their very own spiritual purpose, from which he weaves nets for them: because he can do nothing by himself, unless he receives the occasion from us. Therefore, he attacks every man according to the condition and state that he finds regarding him: for example, among warriors, contention is born from virtue; in the dignified, envy arises from the ambition of honor; among the rich, zeal arises from acquisition. What shall I say? Among the very actors of the stage, who practice empty mockeries, they oppose one another for the sake of the mockeries themselves, so that the one who is mocked the worst might be considered the best. Therefore, even for priests, who have been placed for the ornament of the people and for the edification of holiness, the devil receives a coloring from their very ministry, and he corrupts their good ministry so that this very good, while it is done for the sake of men, becomes evil. Take away, therefore, this vice from the clergy, that they may not wish to please men, and all vices are cut away without labor. From this vice it is born that they do not want to have anyone better among them, just as the Jews did not want Christ. For they did not kill him not knowing that he was the Son of God, but because they could not bear to have him as such, just as Solomon also prophesied concerning them: *Come, let us lie in wait for the just, because he is useless to us, and he upbraids us with our sins against the law* (Wis. 2:12). From this vice it is born that clerics who are sinning find it difficult to do penance. For the guilty one who had always been a judge sometimes blushes to be seen. *They widen their phylacteries, and magnify the fringe of their garments.* I think that because of the example of those scribes and Pharisees, even now many feign some Hebrew names of angels, and write them, and bind them to themselves, which seem fearsome to those who do not understand the Hebrew language. So therefore these too are vain, just as those were: for their persons have departed from the world, but not their morals. C Exposing the men of our time, therefore, we seem to be exposing those. Therefore, priests, because they wish to be seen as just by men, bind phylacteries around their neck, and some indeed [bind] some part of the written Gospel. Tell me, foolish priest, is the Gospel not read every day in the church, and heard by men?
If, therefore, the Gospels placed in the ears are of no profit, how can they save a man when suspended around the neck? A Where is the virtue of the Gospel? Furthermore, where is the virtue of the Gospel—in the shapes of the letters, or in the understanding of the meanings? If in the shapes, then you do well to suspend it around the neck; but if in the understanding, then it is better placed in the heart than suspended around the neck. There are others, however, who, desiring to appear holier to men, bind a part of the fringe or their own hair and hang it up. O impiety! They wish to show greater holiness in their garments than in the body of Christ, so that one who has not been healed by eating His body might be saved by the holiness of His fringe—that, despairing of the mercy of God, he might place his confidence in the garment of a man. And what of Paul? Did he not give his handkerchiefs and aprons so that the infirm might be saved (Acts 19:12)? Even before the knowledge of God was among men, there was a reason for the power of God to be recognized through the holiness of men; but now it is madness. For after we have known the power of God, what need is there that we should know the power of men? For he who does not have the need to show God through his own holiness, and yet does so, without doubt hastens to show himself, not God. Another, however, interprets this passage thus: Because through the observations of certain days, he says, they enlarge their words, as if they were phylacteries, and show them to the people by preaching them assiduously, as if they were conservatories of the law and their salvation—such were those of whom Christ said, "But in vain do they worship me, teaching doctrines and commandments of men" (Matt. 15:9). By "magnified fringes of the garments" he means the supererogations of those same commandments. For when they praise their own out-of-the-way and superfluous observances as excellent and very pleasing to God, they are magnifying the fringes of their garments. They love the first places at feasts. If these things are understood spiritually, they edify; but if carnally, they not only do not edify, but they even destroy more. How? Suppose someone is boastful in heart, hearing that it is praiseworthy to sit in the last place, he sits down behind everyone; and not only does he not then dismiss the boastfulness of his heart, but he even acquires another boastfulness of humility, so that he who wishes to appear righteous may also appear humble to others. For how many are there who are proud, who, while they sit in the lowest place with their body, yet in the pride of their heart seem to themselves to be sitting in a place of honor? And how many are there who are humble, sitting in a corner, and in their conscience think themselves to be in the last place? What then? God is spirit; He does not speak to the flesh, but to the spirit. For the flesh does not understand spiritual things, as the Apostle says: "If any man account himself to be a prophet, or spiritual, let him acknowledge the things that I write to you, that they are the commandments of the Lord" (1 Cor. 14:37). If, therefore, spirit speaks to spirit, it speaks spiritually, not carnally. For God does not care only where a man sits, but in what place his mind and conscience are located. Therefore, the command of the Lord for us to sit in the last place is not only so that we may sit in the last place with our body, but also with our soul, so that we may judge ourselves to be the lowest of all. For he who prefers himself in his heart humbles himself in vain in his place. Hence He does not rebuke those who sit in the first place, but those who *love* the first seats: referring the rebuke to the will, B not to the deed. And greetings in the market-place. The first greetings, not only in time, but also in voice; not only in voice, but also in body; not only in body, but also in position—that is, they demand not only that we greet them first, but also that we cry out with our voice, "Hail, Rabbi;" and not only this, but also that with bowed heads, and uncovered, we should throw ourselves at their knees in public. And to be called of men Rabbi. That is, they want to be called so, not to be so; they covet the name and neglect the office. For how can he be a master, who has no disciple? Make an effort, therefore, and you will find fruit: acquire a disciple, and be a master. "But you, be not called C Rabbi: for what is owed to God, do not take for yourselves. And do not call others Rabbi, lest you defer divine honor to men. For one is the Master of all, who naturally teaches all men." For if man were to instruct man, all men would learn, since they have teachers; but now, because man does not teach, but God, many indeed are taught, but few learn. For man does not provide understanding to man by his teaching, but exercises the understanding provided by God through admonition. For doctrine has the office of a whetstone. For just as the whetstone does not create iron, but sharpens it; and just as the iron is sharpened in vain without cause, so the man who has sense is instructed in vain without God. Especially you, who are spiritual, how do you call to yourselves a terrestrial master? Does carnal doctrine generate spiritual discipline? For it is written: "Blessed is the man whom thou shalt instruct, O Lord, and shalt teach him out of thy law" (Ps. 93:12). And, "Call none your father upon earth; for you are not earthly children." For from the moment you professed yourself to be celestial, from the moment you called for yourself a Father from heaven, saying, "Our Father, who art in heaven" (Matt. 6:9), and from the moment you professed yourself to be celestial by calling God Father; it is shameful that you should again profess yourself to be earthly by calling a man father on earth. See, for in a tree, although it produces very many branches, yet one root is said to belong to all the branches: so also in the world, although man begets man, yet there is one Father who created all. For we are also brothers, the sons of our fathers, because we were not born from them, but through them: that is, we do not have the beginning of life from them, but we have received the transit of life through them. "But he that shall exalt himself, shall be humbled: and he that shall humble himself, shall be exalted." For in this nuptial banquet—that is, in this divine calling—the Jews were claiming the first places for themselves; but having been humbled, they were made the last after the Gentiles, and the Gentiles, who recognized themselves as having been called against their own merit, were made before the Jews, who were indeed first in time to them: because the first calling is not to be considered, but the more worthy one. For the former were invited to a mediocre meal, but the latter to a great supper. The prophets were the ones who invited the former, but the Son Himself, who was the cause of the banquet, invited the latter. The choosing of the former before God was from their fathers, but that of the latter was from their own faith. Therefore, touching upon the Jews elsewhere, He said: "But when thou art invited to a wedding (that is, to the wedding of Christ), sit not down in the first place" (Luke 14:8).
Homily XLIV. on Chapter XXIII
14. "Woe to you, scribes and Pharisees, hypocrites, you devour the houses of widows," etc. The female sex is incautious and soft. Incautious, indeed, because it does not consider everything it sees or hears with wisdom and reason; D and soft, because it is easily bent, whether from evil to good, or from good to evil. The male sex, however, is more cautious and harder. More cautious, indeed, because it sees everything, and considers what it sees with reason; harder, because it is not easily inclined from evil to good, nor is it easily recalled from good to evil, for it follows reason. And it is harder because it is more rational. We have prefaced these things, however, to show that women are incautious and easily influenced. Therefore, impostors of sanctity easily attach themselves to women, because women cannot easily understand their impostures, being incautious; and they are easily inclined to love them for the sake of religion, being soft in heart. But they linger most with widowed women, for two reasons. First, because a married woman is not easily deceived, having a husband as an advisor; then, she does not easily give anything to them from her own resources, as she is under the power of her husband: but widows are easily deceived, not having a husband as an advisor, and they easily bestow things from their own possessions to such men, as they are subject to no one's power. Therefore, while He rebukes the Jewish priests, He warns Christians not to linger with widowed women any more than with others: because even if the will to linger was not evil, yet the suspicion is evil.Woe unto you, who devour widows’ houses, while praying with a long prayer. You who paint your avarice with the color of religion, and offer up the goods of the poor to Christ as if to the devil, so that iniquity may be loved while piety is estimated, and who, with long prayers as if with great nets, fish for the property of widows. For this reason you are doubly guilty: first, because you are iniquitous; second, because you assume the guise of sanctity. 13. Woe unto you, scribes and Pharisees, hypocrites, who shut up the kingdom of heaven against men. For the Lord wishes to show that the priests of the Jews do everything for the sake of avarice, who, though they knew through the Scriptures of Christ’s advent, yet considered that even if Christ were believed in, the custom of offering sacrifices would have to be extinguished, and the sacrifice of righteousness would prevail: as the prophet testifies concerning both, saying: Bring glory and honor to the Lord: take up sacrifices, and enter into his courts (Ps. 28:2). Therefore, by a perverse interpretation, they were closing the door of the law and the prophets before the eyes of the people, who had most clearly predicted the advent of Christ, so that they might separate men from the faith of Christ, fearing lest, if Christ were believed in, they themselves might be defrauded of the offerings of sacrifices. For they desired more that, while the law remained, there should be in use sacrifices by which they themselves were enriched, and not God, than that, with the law ceasing, the sacrifice of righteousness should come into use, in which God is delighted, and men are justified.
The Scriptures are called the kingdom of heaven; why they may be obscure. — For the Scriptures are called the kingdom of heaven, because the kingdom of heaven is contained within them. Their door is the understanding of them. Or the kingdom is heavenly blessedness, but its door is the Scripture, through which one enters to it. The key-bearers, however, are the priests, to whom the word of teaching and interpreting the Scriptures has been entrusted. But the key is the word of the knowledge of the Scriptures, through which the door of truth is opened to men. The opening is the true interpretation. See that He did not say, Woe unto you, who do not open the kingdom of heaven, but, Who shut it up. Therefore, the Scriptures are not closed, but are indeed obscure, so that they may be found with labor: yet they are not closed such that they cannot be found in any way. Therefore Peter says in his Epistle, concerning the obscurity of the Scriptures: that No prophecy ever came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit (2 Pet. 1:21). The reason for the obscurity is manifold, yet we state two causes of satisfaction. First, because God willed that there be some teachers and others disciples. But if everyone knew everything, a teacher would not be necessary: and thus the order of things would be in confusion. For to those whom He willed to be teachers, God thus says through Isaiah the prophet: Speak, priests, to the hearts of the people (Isai. 40:2). And to those whom He willed to learn the mysteries of truth, He says in the canticle: Interrogate your father, and he will tell you; your elders, and they will tell you (Deut. 32:7). And just as priests, unless they have made all truth manifest to the people, will give an account on the day of judgment, as the Lord says to Ezekiel: Behold, I have placed you as a lookout for the house of Israel; if you do not say to the wicked that he should depart from his evil ways, he will indeed die in his sins, but his soul I will require from your hand (Ezek. 3:17, 18): so also the people, unless they have learned and known the truth from the priests, will give an account on the day of judgment. For thus Wisdom says to the people: And I stretched out my words, and you did not listen: therefore I also will laugh in your destruction (Prov. 1:25, 26). For as a householder does not have his storeroom or wardrobe open to all, but has some in the house who give, and others who receive: so also in the house of God there are some who teach, and others who learn. Then, the knowledge of the truth was obscured, so that it might not be found to be as useful as it is contemptible. For it is contemptible if it is understood by those by whom it is neither loved nor guarded. Therefore, truth is not hidden in the Scriptures, but is obscure: not that they may not find it who seek it, but that they may not find it who do not seek it; so that it may redound to the glory of those who find it, because they desired it, and sought it, and found it: but to the condemnation of those who do not find it, because they neither desired it, nor sought it, nor found it. Nor can ignorance of the truth be an excuse for condemnation for those for whom there was the power of finding it, if there had been the will to seek it. For if truth is salvation and life to those who know it, it ought to be sought more than the seeker seeks it. How did the priests shut up the Scriptures? By interpreting one thing for another. For example, Isaiah says: The Lord himself will come, and will save us. Then will the eyes of the blind be opened, and the ears of the deaf will be unstopped, and the tongue of the mute will be eloquent (Isai. 35:4-6). These signs will be those of the advent of Christ. When, therefore, the Lord healed the mute and the deaf, the Jews, by a perverse invention, were saying, This man does not cast out demons, except by Beelzebub, the prince of the demons (Matt. 12:24), so that they might turn the people away from faith in Him. Or certainly they were closing the door of truth when they laid down a decree, that if anyone should say He was the Son of God, he should be made to be outside the synagogue. So also now heretical priests close the door of truth. For they know that if the truth were manifested, their church would have to be abandoned, and they themselves would come down from priestly dignity to popular humility. Therefore, when they read in their people something like this: The One who sent me is greater than I, they close the door of truth with a perverse interpretation, saying that the Son is lesser than the Father, when He is said to be lesser according to the dispensation of the flesh. And neither do they themselves enter into the truth of the Scripture, on account of avarice, nor do they permit others to enter, on account of ignorance. What then? Shall the ignorant people be excusable? Far from it. For if you are about to buy garments, you look for one tradesman and another, and where you find better clothes at a cheaper price, you buy from him: how is it not fitting for the people to go around to all the teachers, and to inquire where the sincere truth of Christ is sold, and where it is corrupted, and to know the confessions of all, and to choose the truer one more than a garment? The Apostle says, Prove all things, and hold fast that which is good (1 Thess. 5:21). Or if, on account of some utility or worldly necessity, you should wish to set out to some place, the road to which you do not know, do you therefore, because of ignorance of the way, depart from the proposed journey? No, but you try now this road, now that: and you look for those whom you may ask; and when you have found them, you ask and beseech that you may learn the path. And if you wished to enter the truth of the Scriptures, you would now ask through prayers, now you would seek in the Scriptures, now you would knock through good works, now you would ask the priests, now these, now those. You do not investigate who are the true key-bearers of the Scriptures, and who are the false. But these things are not done, because the word of God is not believed: because neither is the promise of its blessedness desired, nor is the judgment of its threat feared. 15. Woe unto you, scribes and Pharisees, hypocrites, who encompass sea and dry land, to make one proselyte: and when he has been made, you make him a son of hell twofold more than yourselves. For the Jews, wherever they saw Gentiles, by proposing a question concerning the truth of one God and the vanity of idols, easily disputing, were overcoming them. For it is no labor to state the truth of one God against the manifest vanity of idols, since he who says it is aided more by it than he aids it; yet they were correcting him perhaps, but not on account of the glory of God, that God might be honored by added worshippers, nor on account of mercy, wishing to save him whom they were teaching, but either on account of avarice, that, with Jews added to the synagogue, the offering of sacrifices might be increased; or on account of vain glory, for this very reason, that they might be seen to have been able to correct a Gentile: just as heretical priests also do now, either corrupting with promises or terrifying with threats: not on account of the glory of God, nor grieving over the ignorance of men, but either on account of avarice, or vain glory, that they might be seen to have been able to correct some. But whether one wishes to correct someone on account of God, or on account of vanity, is shown by the very acts of the teacher. For when one piously...
A lives in holiness, recognize that he truly wishes to correct the erring on account of God; but if he himself is involved in evils, how is he able to correct another toward the good on account of God? Can anyone be more merciful to another than to himself? Or how can he who drowns himself in the whirlpool of sins rescue another from sins? He makes him, however, a child of Gehenna twice as much as you yourselves. For he who was perhaps placed under the cult of idols, or who kept righteousness on account of other men, being placed under God, now, prompted by the example of wicked teachers, becomes even worse than the masters, and thus the impiety of the disciples is imputed to the masters. Or thus: Every Gentile is simply a child of Gehenna, because he is a worshiper of idols. Likewise, the Jews were simply children of Gehenna, because they did not believe in Christ. Whoever, therefore, from among the Gentiles joined himself to the Jews was not merely not justified—for no one was justified except through faith in Christ, especially after His advent—but was still trained by the example of the scribes and Pharisees to disbelieve in Christ and to blaspheme Him, just as they did; and thus he became a child of Gehenna twice as much. First, because he had been a worshiper of idols. Second, because he had become a blasphemer and killer of Christ. Just as now, he who passes over to heresies becomes a child of Gehenna twice as much. First, because he abandoned the truth which he held. Second, because he became an adversary of the truth. For he who is born in errors and remains in errors is simply a child of Gehenna; but he who is born in the truth and migrates to perfidy for some worldly cause becomes a child of Gehenna twice as much. 16. Woe to you, blind guides, who say: Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is bound. For the temple or the altar pertains to the glory of God and to the salvation of spiritual B men; but the gold which is in the temple, or the gift which is upon the altar, pertains indeed to the glory of God, and yet the gold or the gift itself is offered upon the altar more for the delight of men and for the utility of the priests. Therefore, the Jews said the gold in which they delighted, and the gifts by which they were fed, were holier than the temple and the altar itself, so that men might be more prompt to offer gifts than to pour out prayers in the temple, or to perform acts of justice. For many even now, Christians, understand it simply and foolishly in this way. For see, if there were some cause, he who swears by God seems to do a small thing, but he who swears by the Gospel seems to have done something greater: to whom it must be said similarly: Fools, the Holy Scriptures are on account of God, not God on account of the Scriptures. For God, who sanctifies the Gospel, is greater than the Gospel, which is sanctified by God. 23. Woe to you, scribes and Pharisees, hypocrites, who tithe mint, and anise, and cummin, and have left behind the weightier things of the law: judgment, and mercy, and faith. Since of the scribes and Pharisees, to whom He was speaking, some were priests, and some others were laypeople, I do not consider it appropriate if we make a twofold exposition of this passage: that the one part pertains to the laypeople, who give tithes; and the other to the priests, who receive tithes. For even the discourse itself is ambiguous, as it says: Woe to you, who tithe. For even he who receives tithes is seen to tithe rightly, as is he who gives. Therefore, the scribes and Pharisees gave tithes of the smallest herbs, so that through this, all seeing them might say: "Do you think—how do they not omit to offer tithes of all their goods, since they do not neglect to give tithes even of contemptible herbs? Do you think—how is their life fulfilled according to all God's precepts, that they do not agree to neglect these small things?" Which was not true. For they offered tithes of the smallest things for the sake of showing their religion; but in judgments they were unjust, toward their brothers without mercy, in God always incredulous. Exposing these simulations of theirs, the Lord says and adds: 24. Hypocrites, straining out a gnat, but swallowing a camel: because they abstained C from small offenses, which happen to be from tithes not offered, but they greedily committed great evils, such as judging unjust judgment, exercising hatred toward their neighbors, and being incredulous toward God. In the case of those scribes and Pharisees, many fall. And now, those who indeed seem to honor the Church and to console the poor, but while sitting in judgment, either judge according to the acceptance of persons, or according to the difference of bribes—amongst themselves they exercise daily strifes and endless hatreds, always preferring avarice to charity. In faith, however, they are always weak, because they think there is no difference between Christians and heretics: just as a harlot woman thinks [that an adulterer] and her husband are the same. And therefore, they themselves are also hypocrites, and they strain out a gnat, repelling a small sin, and they swallow a camel, committing the greatest and worst of sins. Now let us come to the priests. We know that God commanded to keep justice, and to perform mercy, and to have faith for the sake of His own glory; but to offer tithes to God for the sake of the sustenance of the priests: that the priests might serve the people in spiritual things, and the people might minister to the priests in carnal things. Therefore, the priests, full of avarice, if anyone from the people had not offered tithes, rebuked him as if he had committed a great crime, because he had not offered the tithe of some thing or at least the smallest thing: but if anyone from the people sinned against God, or injured someone, or did something of such a nature, no one cared to rebuke him, as if he had committed no fault, because he sinned against God; and they were solicitous for their own gain, but concerning the glory of God and [His] salvation, they neglected the Lord. Therefore He says to them: Woe to you, who exact tithes even of the smallest things from the people, and not doing mercy and justice, you do not admonish the people. For thus it happens even now. For see, a bishop, if he does not receive the due honor from a priest, or a priest if he does not receive it from a deacon, or a deacon from a reader, he is angered and disturbed: but if he sees either a bishop a priest, or a priest a deacon, not remaining in the service of the Church, or otherwise sinning against God, he neither is angry at him, nor cares: because all indeed are solicitous about their own honor, but about the honor of God, no one. And each one watches their own portions D according to their own dignity, and defends them, and according to their own dignity, they do not attend to spending care concerning the service of the Church. If the people do not offer tithes, all murmur: and if they see a sinful people, no one murmurs against them. How succinctly in these three He has grasped both the conditions of men and what things are necessary for men to salvation! For all men are either judges, whether spiritual or worldly, or are under judges; and to all men generally, both judges and those who are judged, these two things are necessary for salvation: true faith and good works. Therefore, saying, "Judgment," He touched those who judge, whether worldly judges, who preside over the world, or spiritual, who preside over the churches, that they might judge just judgment. For this is their first justice, that they truly, whether [being] worldly judges, speak justice, or spiritual judges. If truly they speak justice in the church, through this it is shown if they have judged justly, the prophet saying: "If in truth you speak justice, judge rightly, O ye sons of men" (Ps. LVII, 2). But if they have not judged judgment, they do not speak justice in truth, but on their lips only. And saying, "Faith," He admonishes all to live in the faith of God. But saying, "Mercy," He preached good conduct to all. For whether [it is] abstinence from evils, or the work of good things, it is preserved through mercy. For not doing to a man what one does not wish to suffer, and doing what one wishes to be done to oneself, both are of mercy. Blind guides, straining out the gnat, but swallowing the camel. Therefore, all priests who are concerned on account of the people's tithes not offered, and teach the people, and rebuke [them], and seeing other worse sins of theirs, are silent: they are the ones who
A teach the people by their own example to strain out a gnat and swallow a camel: that is, to abstain from a small sin, but to commit greater ones. 25. "Woe to you, scribes and Pharisees, hypocrites! because you cleanse the outside of the cup and the plate." Since he says "men" in the case of the cup and plate, it is manifest from what he added, saying: "But inside you are full of rapine and iniquity." For as often as the Jews were about to enter the temple, or to offer sacrifices during feast days, they would wash themselves, their garments, and their utensils, yet no one cleansed himself from sins, since God neither praises bodily purity nor condemns uncleanness. Suppose, however, that God hates the uncleanness of bodies, things, and vessels. If, therefore, He hates the uncleanness of things, and whether you will it or not, it is necessary that they become dirty by use: how much more does God abhor the uncleanness of the conscience, which, if we wish, we always keep clean? Therefore, it is not vessels that must be washed with water, but consciences with prayers. 26. "O blind Pharisee, cleanse first what is inside the cup and the plate, that what is outside may become clean." The meaning therefore is not that if a dish is cleaned on the inside, but has not been cleaned on the outside, it is clean: but a man, if he has not been dirtied by sins on the inside, is clean before God, even if he has never touched water; but if he has sinned, even if he has washed himself in the whole ocean and all the rivers, he is dirty and black before God.
Homily XLV, on Chapter XXIII
27. "Woe to you, scribes and Pharisees, hypocrites! because you are like whitewashed sepulchers," etc. Rightly are the bodies of the righteous called temples, because the soul rules and reigns in the body of the righteous, just as God [rules] in the temple. Or certainly, because God Himself dwells in the bodies of the righteous. But the bodies of sinners are called sepulchers of the dead, because the soul is dead in the body of the sinner. For it is not to be thought living, which accomplishes nothing living or spiritual in the body. Or because death itself dwells in the bodies of sinners. Just therefore as a sepulcher, as long as it is closed, appears beautiful from the outside, but if it has been opened, it is horrible: so also those who pretend to be good, as long as they are not known, are praiseworthy, but when they have been known, they are found to be abominable. Tell me, O hypocrite, if it is good to be good, why do you not want to be what you want to appear? But if it is evil to be evil, why do you want to be what you do not want to appear? For what is shameful to appear, is more shameful to be; but what is beautiful to appear, is more beautiful to be. Therefore, either be what you appear, or appear what you are: because manifest evil is not easily rebuked by the wise, while it is esteemed as insanity. 29. "Woe to you, scribes and Pharisees, hypocrites! who build the sepulchers of the prophets and adorn the monuments of the righteous." Every good work which is done for the sake of God is observed equally in all things. But where it is not observed equally in all things, that good is done for the sake of men, as the present matter itself demonstrates. For behold, those who build martyrs' shrines and adorn churches seem to do a good work: but if they likewise keep the justice of God, if the poor rejoice in their goods, if they do not make others' goods their own through violence: know that they build for the glory of God. But if they do not otherwise keep the justice of God, if the poor never rejoice in their goods: if they make others' goods their own either by violence or by fraud: who is so senseless as not to understand that they do not build those structures for the glory of God, but for human reputation? And they justly build martyrs' shrines, so that the poor who suffered violence from them may intercede against them! For the martyrs do not rejoice when they are honored from those funds for which the poor are weeping. What kind of virtue of justice is it to reward the dead and despoil the living, to take from the blood of the miserable and offer it to God? That is not offering to God, B but wanting to make God a partner in your violence: so that when He has willingly received the money offered to Him from sin, He may consent to the sin. Do you wish to build the house of God? Give to the faithful poor that from which they may live, and you have built a rational house of God. For men dwell in buildings, but God dwells in holy men. What then are those who despoil men and build shrines for martyrs? [They] construct the habitations of men and destroy the habitation of God! Therefore, this disease was already considered in men since ancient times. For they were saying among themselves: If we do good to the poor, who sees it? And if they see it, not many see it: and if many see it, they see it for a time. For time passes, and the memory of the good deed passes with time. Therefore, is it not better that we build structures which everyone looks at, not only in this time, but also in the future? For as long as the structure remains, so long is the name of the builder mentioned. O foolish man, what does this memory profit you after death, if where you are, you are being tormented: and where you are not, you are praised? Therefore, while the Lord punishes the Jews, He teaches Christians: since if a man has made holy buildings in addition to other good deeds, it is an enrichment to the good; but if [he does it] without other good works, it is a passion for secular glory. "Woe to you, scribes and Pharisees, hypocrites! who build the sepulchers of the prophets and adorn the monuments of the righteous." Whoever considers the consequences of the Pharisees then, will also understand now: because He said these things not only to those Pharisees, but also to all who would be born afterward. For even if He had said these things only to them, they would have been spoken only, and not also written. But now, they are both spoken and written. Spoken, obviously, for their sake, but written for the sake of these. For even if the fathers of the Jews are dead, nevertheless their sons are living, who indeed honor the prophets and martyrs, but persecute the sons of the prophets and martyrs, being worshippers of dead saints and persecutors of the living. C [If, however, they have suffered as martyrs confessing the Trinity of the same substance: why do they honor them as saints, who believed in one Unbegotten, and one Only-Begotten, and one Holy Spirit? But if they honor the martyrs, as those who have confessed the true faith: why do they persecute those who confess the faith of the same prophets and martyrs? The Pharisees, therefore, are heretics, who have been cut off from the true faith.] For Pharisees are precisely understood to be those themselves who build the sepulchers of the prophets and honor the names of the martyrs, and blaspheme their precepts, honor the memory, and despise the faith. 30. And He says: "If we had been in the days of our fathers, we would not have been their partners in the blood of the prophets." The Jews have always been worshippers of past saints, and contemners of those present, but rather also persecutors, and enemies of the living, and friends of the dead. For not suffering the rebukes of their prophets, they would persecute them and kill them. For to those wishing to live evilly, rebuke always seems to be the opposite, as Solomon says: "Rebuke a wise man, and he will love you: but a fool, and he will hate you" (Prov. 9:8). Afterward, however, the sons who were born would understand the faults of their fathers, and therefore, as if grieving over the death of the innocent prophets, they would build their monuments, and yet they themselves would similarly persecute and kill their own prophets, rebuking them because of their sins. For one quickly understands the fault of another, but his own with difficulty: because a man has a tranquil heart in the cause of another, but in his own, a troubled one. But the perturbation of the heart does not permit a person to consider what is good. Thus, therefore, through each generation, the Jews were honoring those as saints whom their fathers had killed as evil. This, however, was done not so that each generation might show its own innocence, but so that they might condemn one another by the domestic judgment of the sons. For who can deem them innocent, who are condemned as guilty by their own sons? Thus also the Jews who were in the time of Christ were honoring the prophets, and the Lord per-
A exposes the natural custom of all wicked men. For the Jews were being corrected by the Jews: but this evil is found in almost all men, that they blame others who are erring, while they themselves run into the same errors. See, if you hear someone speaking of the ancient bishops, that he (whoever he might be) rebuked the sinning people freely; that he did not look at the persons of the rich, but spoke the truth to each: you immediately praise him, and call him blessed, and say that such a one ought to be a doctor among the people. And if you hear that someone was rebuked, and [that the bishop] did him wrong, you vituperate and say: Why did he not endure him who was rebuking? If it were I, and someone were to correct me for my own fault, not only would I not be angry, but I would rejoice all the more. For as a family is not governed without a rod, so also the people are not governed without rebukes. B See, if any of your own teachers wants to rebuke you because of your sin, and to tell you what is true, you immediately grow angry and blaspheme: just as the Jews would not endure their own prophets, but honored the ancient ones as if they were saints. Therefore, he is not good who can rebuke what is evil and praise what is good: but [the one] who, when rebuked for an evil, receives the rebuke with a good spirit. In the case of another, we can all easily be just judges: but he is truly good, and just, and wise, who can become a judge unto himself. When you hear someone blessing the ancient doctors, test him [to see] what sort he is concerning his own doctors. For if he endures and honors those with whom he lives, without doubt he would have also honored those if he had lived with them. But if he despises his own, he would truly have despised those also had he lived with them. For every correction is similar to other temptations. As therefore every temptation builds up the faithful C more, but destroys the unfaithful the more: so also every rebuke of religious discipline makes a God-fearing man better: but it disturbs the irreligious and wicked man, and compels him to go toward the worse. As therefore a potter's vessel is tested by fire, so is a good heart known by rebuke. And you say: If we had been in the days of our fathers, we would not have been their partners in the blood of the prophets. Not because the Jews were specifically speaking such words, [or because they were] thinking and doing such things, but because the sons, whom their fathers had slain, were seen to condemn the homicides of their fathers, and to separate themselves from their company. So also heretics, when they honor the prophets, and apostles, and martyrs, who suffered persecution and were killed by their fathers, that is, by the Jews or by the Gentiles, are seen to condemn the deeds of their fathers, that is, of the Jews and Gentiles: and to say, "If we had been in their days, we would not have been their partners in the blood of the prophets, apostles, and martyrs." 51. *Therefore you give testimony* to yourselves, *that you are the sons of those who killed the prophets.* The rule of nature says that it cannot happen that evil [offspring] be born of good parents, or good [offspring] of evil: but such as the parents were, such will the offspring be. For as a tree D is known by its fruit, and the fruit is demonstrated by the tree: so parents are known by their children, and children by their parents. Did not the prophet prophesy this before Christ: *Since God is just in his generation* (Ps. 14[15]. 6)? Again, *The generation of the upright shall be blessed* (Ps. 111[112]. 2). Therefore, the manners of parents give testimony concerning their children. But if the father were good and the mother evil: or if the mother were good and the father evil: sometimes the children follow the father, sometimes the mother; sometimes all the children the father, sometimes all the mother: yet it is more frequent that the offspring follow the father. If, however, both were equal, sometimes it happens that evil children come forth from good parents, or good [children] from evil, but rarely. For see, the rule of human nature is that every man is born having two eyes and five fingers: sometimes, however, *That the works of God might be manifested* (John 9. 3), a man is born either having six fingers, or having no eyes at all: as it is written in the Gospel. 888 As therefore it rarely happens outside the rule of nature that a deformed [child] is born: so also a human being rarely proceeds outside the rule of nature, that a son is born dissimilar to his parents.
What kind of wife is to be taken
— Therefore, O young man, when you wish to take a wife, if a virgin or a girl is to be given in marriage, do not seek a rich one, but one who is well-mannered: because good manners frequently acquire riches, but riches have never produced manners: and the poverty of the faithful is more glorious than the riches of sinners. Do not seek beauty, because it is written: *As a golden ring in a swine's snout, so is a woman who is fair and foolish* (Prov. 11. 22): because harlots please in appearance, but a matron [pleases] in manners. But when you seek, or have need, to learn the manners of a matron, consider what sort of parents she has, and without labor you will know about her. If therefore both are good, trustfully set your foot in her house: but if both are evil, flee that family. For believe the testimony of Christ, which is true, and does not lie. But if her parents were dissimilar, you have an uncertain outcome, like a sailor who commits his soul to the sea, not knowing whether he will perish or escape. Or thus: It is not that just [children] are born of just parents, or unjust of unjust, according to what we have said; but if just [children] are born of just parents, by this very fact that they are like their parents, they give testimony to themselves that they are their children: but if unjust [children] are born of just [parents], by this very fact that they are dissimilar to their parents, they give testimony to themselves that they are not their children. And conversely, if unjust [children] are born of unjust parents, like the homicidal Jews of the homicidal Jews, of whom the present discourse speaks, by this very fact that they are like their unjust parents, they give testimony to themselves that they are their children. But if just [children] are born of unjust [parents], they give testimony to themselves, by this fact that they are dissimilar to their parents, that they are not their children [in spirit]. On this basis, therefore, heretics themselves give testimony to themselves that they are the sons of the Jews and Gentiles who persecuted the prophets, and apostles, and martyrs. How? By doing the very same deeds against Christians that the Jews and Gentiles did against the prophets, and apostles, and martyrs. Did the prophets, or apostles, and martyrs, want anything of the persecutors to become their own? Did they persuade anyone to believe by carnal terrors or worldly promises? For there is no faith that proceeds from the necessity of fear, or the desire of any earthly reward: but [they were] teaching well, and living better, so that they might teach both by words and deeds. And they did not propose carnal threats, but expounded the future judgment of God: they did not promise worldly goods, but heavenly kingdoms to men. If heretics do these things, they are truly the sons of the prophets, and apostles, and martyrs, who did so: but if they persecute others, terrify others, promise [worldly goods] to others, plunder the goods of others, and give gifts to others, without doubt they give testimony of themselves that they themselves are not the sons of the prophets, and of the apostles, and of the martyrs. 52. *And do you fill up the measure of your fathers.* He prophesies to them what is to come, [that] just as their fathers killed the prophets, so they also should kill Christ, and the apostles, and the martyrs, and the rest of the saints. He does not command them to do what they would not have done if He had not commanded it: but He shows them that He knew what they were about to do. For instance, if you litigate against an adversary and you know that he is planning something against you, you say to him: "Do to me what you are about to do." You do not command him to do it, but you show that you understand what he is planning to do. So also the Lord was saying to Judas: *What you do, do quickly* (John 13. 27). And how well He said, *Fill up*: and not, "Overfill!" As far as the truth is concerned, they exceeded the measure of their fathers. For those men killed men; these crucified God. Those [killed] the ministers, these the King. But because He descended into death by His own will, He did not impute the sin of His own death to them: just as on the cross He was asking for them: Father, [forgive them].(Luc. 23. 34). But He does impute to them the death of the apostles and of the other saints who were killed against their will. Therefore He says, *Fill up*: and not, *Overfill*. For it is the part of a kind and just judge to overlook injuries against himself, but to avenge the injuries of others. But whoever avenges his own injuries, even if he avenges them justly, is nonetheless never thought to be a just judge.
A Consequently this is also said to heretics. For when you see heretics saying that three are equal in all things, of the same substance, of the same authority, all without beginning, yet differing from each other in some part: do not marvel, for they fill up the measure of their pagan fathers, since they too in like manner worshipped many gods. When you see them saying that three are one person, and that the same is God the Father, the same God the Son, the same God the Holy Spirit: do not marvel, for they fill up the measure of their Jewish fathers. For they too always worshipped one God the Father, not confessing the Son as God after the Father. When you see them acknowledging and saying that the Son proceeded from the very substance of the Father, just as every son is corporeally from the body of the father, and they apply a carnal act to the impassible and invisible Spirit: know that they are filling up the measure of their pagan fathers, for they also worshipped such gods as were both generated and generated according to the flesh. When you see them saying that a mere man was crucified, both in soul and body, and not God in the body alone, in whom there was no divinity: know that they are filling up the measure of their Jewish fathers. For even they, believing that they had crucified a mere man, said to the apostles: *See, for you have filled Jerusalem with your doctrine, and you wish to bring upon us the blood of this man* (Act. 5. 28). For if it was a mere man who suffered, I dismiss it, because the death of a man, not of God, has saved us. But I say, the Jews committed such a sin as he commits who kills a man, not God. When you see them persecuting and doing all the things we have mentioned, do not wonder, for they are filling up the measure of their Jewish and pagan fathers.
B 33. *Serpents, offspring of vipers, how will you flee from the judgment of hell?* Just as serpents are more cunning than all animals, and their cunning is not for good, but for evil—for they are always looking to see how they may bite someone, and when they have bitten, how they may hide themselves—so also all hypocrites are more cunning than other men; for they live simply, yet in their cunning they think how they may harm someone, and when they have harmed, they walk about so simply as if they had harmed no one. *Offspring of vipers*. We said above concerning the Jews that in every generation they condemned each other’s deeds, and fathers were always reproved by their sons. Likewise, sons were reproved by their fathers. Therefore, He likened them all to vipers: for such is the nature of vipers, that when the mothers have conceived in the womb, their young burst the mother’s womb and so come forth. Likewise, the young themselves, when they conceive, suffer the same from their own offspring. So, therefore, vipers always eat their parents and are eaten by their young: so too the Jews always condemn their fathers, and are condemned by their sons. *How will you flee from the judgment of hell?* By building the sepulchres of the saints, or rather by cleansing your hearts from malice? Does God judge as man judges? Man judges man by his works, but God by the heart. What justice is there in honoring the saints and contemning sanctity?
Two degrees of piety. Heretics compared to serpents. The first degree of piety is to love sanctity, then the saints; because the saints did not exist before sanctity, but sanctity existed before the saints. He who spurns justice, therefore, honors the just without cause. How will you flee? Will the saints, whose monuments you adorn, deliver you? The saints cannot be friends of those to whom God is an enemy. Can a family be peaceful when the master is an adversary? How will you flee? Or perhaps does a hollow name deliver you, because you seem to be the people of God? What does it profit an harlot if she has a chaste name? So it profits a sinner nothing if he is called a servant of God. Do not think that a Christian acting impiously is better than an infidel who acts impiously. Finally, who is worse for you: an open enemy, or he who feigns himself a friend while being an enemy? I believe that an open enemy is better than a false friend. So also before God, he who calls himself a servant of God and does the works of the devil is more hateful. C *Serpents, offspring of vipers, how will you flee from the judgment of hell?* For all heretics are also serpents, prudent in evil, and foolish in good. And just as serpents are various in their body, so heretics are various in their errors, and manifold in malice: those who have laid aside the image of God, which is in justice and the sanctity of truth, and, receiving the image of the serpent, which is in malice and the semblance of truth, have become serpents, children of that serpent to whom the Lord says in the person of the Church and the devil: *Behold, I place enmities between thee and the woman, and between thy seed and her seed. Upon thy belly and upon thy breast shalt thou crawl, and earth shalt thou eat all the days of thy life* (Gen. 3. 15, 14). Because of this sentence of the Lord, peace cannot exist between heretics and Christians. If, therefore, heretics do not persecute the children of the Church and do not oppose them, then they themselves are children of the Church: but if they do persecute, they are the seed of that serpent, whose seed exercises enmity against the seed of the Church. For these too, who are the offspring of the serpent, likewise crawl upon their bellies and breasts just as those others do, and always eat the earth. They crawl upon their bellies and breasts, because whatever they do, they do for their belly and for the vain glory of their breast. They eat the earth, because they win or capture no one in their perfidy except those who are on the earth; that is, carnal men. But seduction does not consume spiritual men. For to eat is to win or acquire, whether for life or for death. And they are not only serpents, but vipers, whose nature it is to be born by bursting their mothers’ viscera: so also the authors of heresies, bursting the faith of their mother, the Church, have proceeded to authority. *How will you flee from the judgment of hell?* By building churches, though not holding the faith of ecclesiastical truth; reading the Scriptures, but not believing the Scriptures; naming the prophets and apostles and martyrs, but not imitating the works of the martyrs, nor following their confession. And have you not heard Him who says: *Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father* (Matth. 7. 21)? For just as not all who call upon the Lord are the Lord’s, but those who do the Lord’s will: so not all who in their places preach the apostles and prophets and martyrs are by this fact their worshippers, but those who imitate their works and follow their faith.
Homily XLVI, from Chapter XXIV
54. Therefore, *Behold, I send to you prophets, and wise men, and scribes, and some of them you will kill, and you will crucify*, etc. He calls the apostles prophets and wise men and scribes. For they were prophets, because they were filled with a prophetic spirit. And they were wise in heart, as the prophet says of them: *And those instructed in heart in wisdom* (Ps. 89. 12). They were scribes in heart, because *they brought forth from their treasures things new and old* (Matth. 13. 52). But let us first see for what cause He says: *Therefore, behold, I send to you*. He had said above: *Woe to you, scribes and Pharisees, hypocrites, who build the sepulchres of the prophets, and adorn the monuments of the just, and say: If we had been in the days of our fathers, we would not have been their accomplices in the blood of the prophets*: that is, because you build the sepulchres of the prophets, and by this you say not only with words, but by the very buildings themselves: "If we had been in the days of our fathers, we would not have been their accomplices in the blood of the prophets": wishing yourselves to be justified.
A For you are judging before men, who judge according to the appearance of works, and not before God, who knows the hearts: which is the way of hypocrites. Therefore Jesus said to the crowds of the Jews and the chief priests: "Behold, I send to you prophets, and wise men, and scribes, and some of them you will kill, and crucify, and you will scourge from city to city, so that you may not well fill the measure of your murdering fathers, doing worse than your fathers: for they indeed killed the prophets, but you the Lord of the prophets himself." For they were those who announced that the Son of God was to come; you, however, those who testify that He has now arrived; so that thus, through your very murderous deeds, you may render testimony to yourselves that you are the sons of murderous fathers: so that not only the blood of these holy men, but even on account of their blood, all the blood of the preceding saints may come upon you. Now let us see the power of these actual words. He shows them that He understands their hearts, that they are such as to do what their fathers did. For before God, he who intends to kill a man, before he kills him, is held as a murderer. And he who has dared to commit adultery, before he commits it, is already an adulterer before God. And he who is prepared to perjure himself, before he perjures himself, already seems a perjurer: because God does not judge from works, but from the thoughts of the heart, the Apostle saying: "Their conscience bearing witness, and their thoughts between themselves accusing or else defending them, in the day when the Lord shall judge the hidden things of men" (Rom. 2:15, 16). For it is the will that is either rewarded for good or condemned for evil: acts are but testimonies of the will. Why then does He await works, He who knows their consciences? Do you also, in any business, seek testimonies when the matter itself has been made manifest to you? But you say: "If He judges according to the will, and does not await the works, He would not have sent to them the prophets and the wise men." B Therefore He awaits, so that two good things might be done: both that the Jews might be condemned according to their consciences alone, and that the righteous men might not be killed. And who knows whether a wicked man might be justly condemned for his malice, or a righteous man justly rewarded for his benevolence, unless the will were demonstrated in the act? For what sort of just judgment is that, whose justice no one recognizes? Therefore, God does not seek works for His own sake, so that He might know how to judge, but for the sake of others, so that all may understand that God is just. For God is He who knows the hearts of all, both of men and of angels and of the other spirits. But the heart of God no one knows, neither men nor angels. Therefore, He gives an occasion even to the wicked, through which the intent of their evil will may be shown in works: as He gave to the scribes and Pharisees, sending to them prophets, and wise men, and scribes; and to the good He offers an occasion, through which they may show the intent of their good will, as He offered to the prophets and wise men and His scribes, exciting against them the persecution of the scribes and Pharisees, so that they might not be crowned without cause, as far as men are concerned. And just as it is certainly just for a man who has the intention of doing good that God should provide him with occasions through which he may do good deeds—for why should the fertile land lie without fruit?—so it is just that for a man who has an evil will, He should provide causes through which he may do evil deeds, Solomon saying: "The Lord sends evil ways to the wicked." Whence David prays, saying: "Remove from me the way of iniquity, and with thy law..." (Ps. 118:29), etc. For also concerning the benevolent, the prophet elsewhere says thus: "For He will not leave the rod of sinners upon the lot of the just, that the just may not extend their hands to iniquity" (Ibid. 124:3): that is, He does not give power to the demons over the righteous, lest they be compelled by them to do evil against their own will. But concerning the malevolent, He says immediately thus: "But those who turn aside to wickedness, the Lord shall lead with the workers of iniquity" (Ibid. v. 5): that is, he who has turned aside to doing wickedness, He associates with those who act in malice. For instance, when you are wishing to do alms, a captive, or a desolate widow, C or a miserable orphan occurs before your face: He did not send you so much for the benefit of that person, as He sent that person for your benefit; that is, He did not provide for him through you so much as He provided for you through him. For what He provided for him through you is temporal and earthly; but what He provided for you through him is perpetual and heavenly. Do not think that it was for the benefit of the poor that God made the rich—whom He could have sustained even without the rich—but it was for the benefit of the rich that He made the poor, who would have been unfruitful and sterile had they not been made poor. If, therefore, God is just when He provides causes of doing good to those who wish to do good, without doubt He is not unjust when He provides causes of doing evil to those who are prepared to do evil. For just as the good man asks not to incur the occasion of sinning, saying: "Remove from me the way of iniquity" (Ps. 118:29); so also the wicked man prays that he may find an occasion of doing harm. Therefore the Lord says: "Behold, I send to you prophets, and wise men and scribes, and some of them you will kill, and crucify, and scourge... 35. That all the righteous blood may come upon you, which is shed upon the earth." Does God therefore provide an occasion for sinning? Yes, but not so that He causes them to sin, but so that He may manifest the sinner. For behold, if you compare a vicious servant, and you wish to know his character, will you not place before him bags of money, or some desirable food? And if that servant be incontinent, and without fear, reaches out his hand and takes from them, have you done evil? Or have you compelled him to do evil? No, but you have brought to light his malice. So also, God giving to men an occasion of sinning, if they wish to sin, does not make them sin, but manifests the stubbornness of their hearts. "That all the righteous blood may come upon you, which has been shed upon the earth, from the blood of Abel the just even to the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar." That is, not only upon the Jews, who are no longer, but upon you, the evil murderers. For in the time of Abel, indeed, there were no Jews, but there were wicked men. For as far as men are concerned, there are many generations according to the diversities of the lands: as far as God is concerned, however, there are two generations. For instance, promising good things to His saints through the prophets in every generation, for their consolation He prophesied that Christ would come, for instance: "I will establish your judges as before, then you shall be called the city of justice" (Isai. 1:26), etc. They were promised, but He rendered [them] to the latest saints. Just as also, threatening evil things to the sinful in every generation, God prophetically threatened them with this destruction for their terror, which the Jews have suffered, for instance: "Your land is desolate" (Isai. 1:7), etc. Therefore He threatened all, but He did not render [it] to them, but He rendered [it] to the latest generation. Just therefore as all goods, which in every generation from the foundation of the world all the saints deserved, were given lastly to those who received Christ, so all evils, which in every generation from the foundation of the world all the iniquitous and the slayers of the saints deserved to suffer, came upon the latest Jews, who rejected Christ. Or thus: Never from the beginning of the world has such grace of God been given to men, such as in Christ, or has such destruction come upon the impious as that which came upon the Jews, Christ having been rejected. I speak of corporal examples, which they have suffered from the Romans. For what can be better than to receive God coming in a body? Or what worse can happen than, when God comes with such humility and mercy to them, not only not to receive Him, but even to kill Him, and to kill Him in such a manner? Place therefore God saying to those who have received Christ: "Behold I send to you My Son veiled in a body, and His disciples in His name: and you will receive them, and will believe in Him, so that all the justice which was done from Abel even to Zacharias may come upon you." Does He not speak the truth? For truly, as far as the magnitude of the grace which was given to men in Christ [is concerned],
I will not say that all the righteousness of the saints who preceded [Him], which came upon them from the beginning, was [insufficient]; but I think that the righteousness of all the saints was not able to merit as much as was granted to them. So, too, with regard to the Jews who crucified Christ and persecuted His disciples as they came to them—I will not say concerning the magnitude of the wrath that was poured out upon them, that the sins of all the impious who preceded them came upon them, but rather that the sins of all the impious did not merit as much evil as came upon them, so that they suffered such things as they suffered from the Romans; and so afterward all their generations until the end of the age were cast out by God, and became a mockery to all nations. So too, it happens now in the case of all nations and cities. Or [it may be understood] in this way: when a nation or city sins, God does not punish them immediately; but He waits for many generations, and sometimes He commands, sometimes He threatens, and sometimes He punishes in part, so that by as much the longer He wait for them, by so much more is God's judgment both more righteous and their punishment more deserved. When, however, it pleases God to destroy that city or nation, He seems to render to them the sins of all the preceding generations, because this single generation has suffered what all those generations deserved. What then? Is God unjust, in that He has avenged the sins of others upon these men? Far be it. But because they have suffered what they deserved, and they alone have suffered such things, even though they were not the only ones to have sinned, for this reason they are said to have suffered what belonged to others. For this matter is moral, and we do this every day with all men. For observe: when your servants sin, you strip one [of them], and again you spare him, saying, "Unless you take heed, you are about to suffer this"; and you do the same to another. But if they do not improve, if one should fall, he is punished according to his own sin, and he alone appears to be punished for all, because what was promised to the others is rendered to him. Yet he is not actually punished for others, but for himself, because he is punished according to the merit of his own guilt. He is said to be punished for others who, while others are sinning, is himself punished though he is innocent; but he who is punished while sinning is not punished for others, but for himself. Thus also this generation appears to be punished for its fathers, because they were terrified, but these were punished; yet in truth they were condemned not for others, but for themselves, because by sinning in this way, they were justly condemned. It is fitting to say these same things to the heretics [when B Christ says]: "Therefore, behold, I send to you wise men, and scribes, and some of them you will kill, and crucify, and you will scourge them in your synagogues, and you will persecute them from city to city, that there may come upon you all the righteous blood which is shed upon the earth." For truly, wise men were sent against the heretics, namely your fathers. But "wise men" not in the sense of the learned, whose wisdom is placed in carnal senses and in a tongue acquired through carnal exercise, but wise in the fear of God, wise in the knowledge of God; wise in spirit, not in body; in heart, not in speech; in faith, not in words; of whom the prophet says: "Make thy right hand known to me, and those who are instructed in heart in wisdom" (Psal. LXXXIX, 12). He sent the scribes, that is, the presbyters and deacons, and they did to them as their fathers did to the prophets, and apostles, and martyrs. No one is ignorant of how much our fathers have suffered from the heretics, with the testimony of the scribes removed from the midst. For the very act of men, running through each individual generation, suffices as a testimony of the truth: those who are the sons of the prophets, and apostles, and martyrs, who always suffer persecution, and those who are the sons of the Jews and the heathens who always persecute. What need is there of words for the proof of your lineage, when the thing itself speaks? But what He says, "That there may come upon you all the righteous blood from the blood of Abel unto the blood of Zacharias," is not to be understood in the sense that one generation pays the merits of all preceding and persecuting generations. For it is not just that one should be punished for another's sins, but when in the day of judgment each generation has been punished for its own sins, it will seem to have been judged regarding this one [generation] itself. C For of all the impious, and persecutors, and murderers from Cain unto the end, there is one generation; even if they are not all in one time, they are all nonetheless sons of that persecutor and murderer, Cain. Therefore it is said elsewhere: "Amen I say to you, this generation shall not pass away, until all things come to pass" (Matth. 24, 34); that is, until every mystery of the calling of the saints is fulfilled. For instance, Cain was the persecutor of Abel, and he died; giants were made who persecuted the sons of Seth. Behold, Cain passed away, but that generation remained. Giants perished in the flood, but Canaanites were born of Ham, and other nations persecuting the sons of Seth. Giants passed away, but that generation remained. For according to the soul, the Canaanites were of the generation of those impious ones who were before the flood. The Canaanites were destroyed in part by the sons of Israel, as we read, and from them were made the aliens who were to persecute the Jews. Behold, they too passed away, but their generation remained. Afterward, some nations were converted to Christ; the perfidious Jews arose after Christ against the Christians, having in their turn the same generation as to the soul which those nations had, who previously persecuted the Jews. Then the Gentiles indeed all believed, but the Jews, who were persecuting the Church, fell away; and from the Church itself arose heretics, who were persecuting the Church, but that generation remained. Behold, the Jews and the Gentile persecutors have passed away, but that generation remains. For those heretics are of the generation of the impious Jews and Gentiles. Therefore they follow both their customs and their perfidy, as we said above. But afterward, the heretics too shall pass away, so that they will not be according to the way they appear to be now, and there shall be the nations and peoples of Antichrist; and when these pass away, the generation of the just shall stand in them. For even those who were [formerly] were of the generation of the just, and what was said is fulfilled: "This generation shall not pass away, until all things come to pass." D 37. "Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee." Looking ahead to all future things, the Lord also foresaw the ruin of the city of Jerusalem and the scourge which was to come upon that people from the Romans; therefore, raising a lament, He mourned her, saying, "Jerusalem, Jerusalem." Indeed, He was mindful of the blood of His saints which had been shed by them, and which was to be shed even afterward. But yet, He was not grieving over the injury to His saints, knowing what glory He had prepared for them for their temporal death, but He was weeping over their destruction, to whom both evil things were about to come in this age, and worse things in that [other] one. For just as by doing good we do not contribute to God, but to ourselves—God, however, rejoices not over His own gain, but over our salvation—so by our sinning we do not harm God, but ourselves; God, however, is saddened not over His own injury, but over our ruin. Just as a kind king, upon hearing of criminal persons, while the law compels him, himself dictates the sentence of death against them, yet prompted by mercy he sheds tears over them and desires to help them, but cannot, because justice contradicts him: for mercy is then true mercy if it is exercised in such a way that justice is not despised by it; but if mercy is observed while justice is despised, that mercy is not mercy, but folly; for justice is not true justice unless it has mercy within it; so also mercy is not true mercy unless it has justice within it; to show mercy to those acting unjustly and to evil-doers, and not to punish them, that mercy is not mercy, but folly: so also the Lord Himself was indeed dictating the sentence of death upon the Jews, saying, "Behold, I send to you prophets, and you will kill some of them, that all the righteous blood may come upon you." Behold, He was weeping over them with a miserable lament, saying:
A Jerusalem, Jerusalem. For God is compelled against His will, with great sorrow, to condemn sinners. It is not that He suffers because He Himself is offended by them, but because He is as it were violently constrained to destroy someone, He who desires to save all. For just as it is contrary to nature in us to do good, so it is contrary to nature in God to do evil or to destroy. But someone will say: Since God has the power to destroy and to save, who compels Him to condemn against His will, if He does not wish to? You, who do not desire the mercy of God. For just as he who denies mercy to one desiring the mercy of God is cruel, so he who does not grant it to one who does not desire it is unjust. But you say: Who is the person who does not desire the mercy of God? You, who remain in sins. To desire the mercy of God, however, is to be converted to Him. For he desires the mercy of God who fears His wrath; but he who does not fear His wrath does not desire His mercy, but spurns it. Jerusalem, Jerusalem, you who even until now have struggled against my mercy with your sins, but now you have overcome it itself. For I wish to have mercy upon you, but I have no strength to produce mercy, nor can you suffer it any longer. For by your incessant iniquities, my mercy, as if by now exhausted, has departed from its purpose. You who kill the prophets and stone those who are sent to you. I sent Isaiah to you and you sawed him asunder; I sent Jeremiah to you and you stoned him; I sent Ezekiel, and having dragged him over stones, you broke his skull. How will you be healed, you who permit no physician to come to you? How shall I cure your infirmity, you who trample upon every medicine? I have not spared the holy ones, that I might spare you, the sinful one. I neglected their life, that I might not see your death. All spiritual physicians have failed in you, and you are not cured. Your malady is incurable; for it has overcome divine art. If I had rejoiced in your death, I would never have sent prophets to you. If I had wished to destroy you, I would myself never have come to you. What shall I do for you, if you yourself do not wish to live? How often have I willed to gather your children, as a hen gathers her chicks, and you would not? When Pharaoh, like a bloodthirsty hawk, was pursuing you in Egypt, I sent Moses and Aaron to you (Exod. 4 and 5); as it were the two softest wings of my mercy, and having rescued you from his claws, I snatched you into the desert, and you would not follow me, making for yourselves a calf in Horeb, that you might serve a dead idol rather than the living God (Ibid. 32). How often have I willed to gather your children, as a hen her chicks, and you would not? Run through, if you wish, the book of Judges, how many times they sinned and God handed them over, and again liberated them? The Church provides the likeness of the hen. For just as chicks of hens, seeking their food, wander through different places, and are gathered to her by maternal calls, and again similarly are dispersed while feeding, and again are gathered by maternal calls: so also the people of God; following carnal pleasure and worldly concupiscence, they wander through various errors, whom the Mother Church, through her priests, strives to gather and entice by certain calls, now through rebukes, now through blandishments. And as a hen having chicks does not cease by calling them, that she may correct the waywardness of her chicks with an assiduous voice: thus also priests must not cease in teaching, that by study and assiduity of their doctrine they may amend the negligence of the wandering people. And as a hen having chicks not only warms her own, but even loves the chicks of any other bird excluded from her as if they were her own: thus also the Church does not only strive to call her own Christians, but whether they be Gentiles or Jews, if those should be placed under her, she vivifies all by the heat of her faith, and generates them in baptism, and nourishes them in speech, and loves them with maternal charity. B That this same [likeness] might also be applied to heretics, here understand by Jerusalem the Church, which is called the city of peace, whose foundations are placed upon the mountains of the Scriptures. Just as, therefore, those Jews who had been the spiritual Jerusalem, having entered, believed in Christ, but those who were the corporal Jerusalem, remaining in corporal Judaism, were pursuing the spiritual Jews, that is, the apostles and the rest of the believing circumcised: so also from this new Jerusalem, that is, from the Church, those who were spiritual Christians, having left the corporal Church which the faithless had occupied by violence, went out from them. But rather, they went out from us, as John explains (1 John 2:19). Who is said to go out from the Church? For he does not seem to go out from the Church who goes out corporally, but he who spiritually abandons the foundations of ecclesiastical truth. For we departed from them in body, but they from us in spirit. We departed from them in place, they from us in faith. We left behind with them the foundations of walls, they left behind with us the foundations of the Scriptures. We went out from them according to the sight of men, they from us according to the judgment of God. And therefore those corporal Christians persecute our spiritual ones, [a persecution] colored in appearance, founded upon variety. Therefore, the things which the Lord had commemorated above seem to have been said to that corporal Jerusalem: "Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you." He did not say: "You who have killed and stoned," but: "You who kill and stone," that is, you who have this as a property and as it were a natural custom, to kill and stone the holy ones. For it did not kill or stone the holy ones before Christ, and cease to do after Christ what it did formerly to the prophets, but it does the very same to the apostles that it did formerly to the prophets. Thus also the Church of the heretics not only has persecuted our fathers, and has now ceased to persecute: but the same ones, their sons, do to us the things which their fathers did to our fathers. For faithful men are sent to them as often as a struggle of faith is stirred up between them and the faithful, not from the drunkenness of wine, as is wont to happen frequently, but from some cause of religion. They are sent to them, just as the prophets and apostles were sent to the Jews, not for their salvation; for they are incurable: but for their prejudice, that they might be judged without excuse of ignorance. C Item otherwise. Heretics kill the prophets, and apostles, and martyrs, who are now among us [and they] undoubtedly kill them in their words and deeds. For as often as the words and deeds of the prophets and apostles are read in our churches, the prophets and apostles who were sent nevertheless speak to us, whom the heretics, while reading all these sent to them and interpreting them wickedly, kill and stone them. But that you may manifestly recognize how the prophet and apostles are killed and stoned by the heretics: first understand how Christ is born in us, and how He is killed. For when we believe in Christ, we generate and form Christ in us, just as the Apostle was saying to the Galatians: "My little children, of whom I am in labor again, until Christ is formed in you" (Gal. 4:19). Consequently, also, when we lose the faith of Christ, we kill Christ in us, just as also the prophets are killed among the heretics. For when they overturn the faith and the truth of their words by a perverse interpretation, they kill the prophets and apostles in themselves. For the truth is as it were the blood of the word itself, which vivifies the word. For every word that does not have in itself the truth of God is dead, just as a body is without blood. Therefore, all divine words, however rustic and uncompounded they may be, are alive: because they have within their senses the truth of God placed, as blood is enclosed in veins, and therefore they vivify the one listening, just as Peter testifies to Christ, saying: "Where shall we go? you have the words of life" (John 6:69). All secular words, however, because they do not have in themselves the virtue of God, and however much they are compounded and ingenious, are dead, because they do not have in the veins of their senses the virtue of God: therefore they do not save the listener either. According to these things you already understand how heretics kill and stone the prophets and apostles sent to them. For as often as they corrupt the truth of their words with the sword of an evil spirit and of a perverse word, they kill the prophets and apostles, and they pour out the blood of their words, that is, the truth, upon the earth: as often as they understand something else in the words of the prophets and apostles, and
blaspheme, casting their insults like certain stones upon the apostles and the prophets. *How often would I gather thy children, etc.* For as often as, as we have said, the struggle for the faith is stirred up between heretics and the faithful, the Lord clearly wishes to gather them under the truth of His wings—that is, the two Testaments—as often as the words of the prophets and apostles are read among them. But they, not like the domestic chickens of the hen, which is the Church, but like the wild, bloodthirsty chicks of a vulture or hawk, not only do not acquiesce to coming to the truth of the two Testaments, but even rush upon the hen herself, that is, the Church, and tear apart and scatter her chicks and pluck her: so often does He wish to gather them, but they will not. 38. *Behold, your house shall be left to you desolate*—that is, behold now, in the coming time. When I have been crucified, the veil of the temple shall be rent, and the secret mysteries of its holiness shall be made public, and the Spirit of God shall depart from it. And just as a body, when the soul departs, first grows cold and then rots and dissolves, so too shall your temple, with the Spirit of God departing from it, first be filled with seditions and tyrannical indiscipline, as if God were no longer governing it; then it shall come to ruin. For just as an incurable infirmity precedes the death of a man, so too do unamendable sins precede the ruin of a man, or of any place, or of a city. For just as chicks, often called by the mother, when they do not obey nor have followed the mother, as the mother goes farther away, either a hawk comes and tears them apart, or they wander too far and perish: so also, with the Lord frequently calling the Jews, because they did not obey nor follow Him, as He departs from them, the Roman king comes to the nations like a hawk, and some of them are consumed by famine and the sword, while others are scattered through the individual provinces, that they might perish. 39. *For I say to you, you shall not see me from now on, until you say: Blessed is he who comes in the name of the Lord.* Our predecessors explain that near the very day of judgment and resurrection some of the Jews will believe in Christ. Which the Apostle also seems to signify, saying: *Blindness in part has happened to Israel, until the fullness of the Gentiles should come in, and so all Israel should be saved* (Rom. 11. 25, 26). And the following lesson as a whole seems to wish to say this. But if anyone thinks this mystery is fulfilled by those who, as read in the Acts of the Apostles (a), believed when Peter or other apostles were preaching, let him understand that what he says is not true for three reasons. First, because at that time a part, not the whole of Israel, believed according to election. Second, because they believed before the Gentiles, not after the Gentiles. But the fullness of the Gentiles had not yet come in at that time, but had only begun. Third, because when the Apostle was predicting these future things, the Gentiles had already believed, and the Jews who were to believe; and yet the Apostle still signifies that the Jews were to believe, saying to the Gentiles: *For just as you at one time did not believe God, but now have obtained mercy through their incredulity, so also they now have not believed in your mercy, that they also may obtain mercy; for God has concluded all in incredulity, that he may have mercy on all* (Ibid. v. 30-32). Saying, therefore: *From now on you shall not see me, until you say: Blessed is he who comes in the name of the Lord*—he wishes to say this: "Until the time comes in which, believing, you say: Blessed is he who comes in the name of the Lord." For to see Christ spiritually is to know Him in faith. And just as it was said to that Jerusalem, *Behold, your house shall be left to you desolate*—that is, when you have killed the Son of God among you, when the spiritual temple has come forth from that corporal temple, which were the saints who believed in Christ from the circumcision—so also it seems to have been said to the Church of all heresies: *Behold, your house shall be left to you desolate*, from the time you killed the Son of God—that is, from the time you made the living Word of His truth dead through the sword of a lying word, with the truth poured out: as we have said above, that prophets are spiritually received or killed. For those who believe in accordance with the truth in the words of the prophets receive the prophets; but those who corrupt their truth kill their words, and them themselves in their words. Thus also Christ is either received or killed among us. For if we believe His words, we receive Him, and beget Him within us; but if we do not believe, and further corrupt the truth of His words, we repel Him and kill Him among us. Whence it comes to pass that Christ is daily received and born among the faithful, but is repelled among the heretics.
The Church of the heretics is abandoned by God and all the saints. But it is abandoned and desolate from the time the spiritual Church went forth from that corporal Church: that is, from its own people, who seemed to be Christian but were not, this people went forth, who seemed not to be but were; and moreover, according to what we have said, they went forth from us, more than we from them. But just as a member cut off from the body cannot live, nor can a branch be green on a tree, so also all heretics, cut off from the body of the one Church, can neither have the life of Christ in themselves nor the greenness of spiritual grace; but their Church is desolate—not from men, for it abounds with perverse men, just as there is always a greater abundance of evil people than of good—but it is desolate of saints, desolate of holiness, of faith, of truth, of grace, of the Spirit; finally, desolate of God Himself, and of all the good things that are of God. For just as a man who is not of God is said to be dead, even if he lives, because he does not live to God but to the devil, so every Church, however much it abounds with men, yet if it fails in those good things which have been mentioned, it is desolate: because it is not full of God, but of the devil. *For I say to you: You shall not see me from now on, until you say: Blessed is he who comes in the name of the Lord.* For truly, from the time of their perdition, heretics have never seen Christ. For those who believe in Him according to His truth see Him by faith, not with the eyes; but those who do not believe are blind in heart, not in body—not by necessity, but by will. But they are going to know Him unwillingly on the day of judgment, when they see Him in the majesty of the Father, when all the wicked also will see Him, and when they will confess Him as Lord unwillingly: *Lord, Lord, have we not in thy name cast out devils* (Matth. 7. 22), etc.; but a late confession will profit them nothing. Then these too shall say to Christ: "We have taught in Thy name, and in Thy name cast out devils." But He shall say to them: "Was it in My power? Was it in My Spirit? To do something in My name is the mark of deceivers; but to do it in My power and in My Spirit is the mark of the saints. Depart from me, I know not who you are." For just as you, knowing Me, did not wish to know Me, not because of the difficulties of My truth, but because of the iniquities of your malice, so too I, knowing you, do not wish to know you, not because of your external characters, but because of your hateful malice.
Homily xlvii. From chapter xxiv.
His disciples, to show Him the buildings of the temple. Previously the Lord had entered the temple, seeking the sanctity of the temple; but when He found nothing in the temple proper to the temple, He went out from the temple: because the building stood, which men had erected, but the sanctity had fallen, which God had established. For the temple of men is a building of stones beautifully put together; but the temple of God is the congregation of the elect who live religiously. He went forth from the temple, that is, from the Jews to the Gentiles. He went forth not only in body, but in will, withdrawing into spiritual things. Behold, if any part of a house has been cut off, it is still possible with labor for it to be repaired; but if the foundation itself has been crushed, what shall the father...families, unless perhaps in some place He might make new foundations and, transporting the stones from the former house, build another house for Himself? So also in spiritual matters, if indeed the common people have sinned, they are corrected through penance; but if the priesthood itself, which is the foundation of the people, has been dissipated, what should God do? For this reason, leaving the Jewish nation, He laid new foundations in another place—that is, in the midst of all the nations—namely, His apostles, and transferring all the good who were among the Jews, as the prophet says: “Let them that fear thee turn to me” (Ps. 118.79). He made a new Church for Himself and warned her that, just as she had changed her place, she should also change her ways, saying through the prophet: “Hearken, O daughter, and see and incline your ear, and forget your people and your father’s house, and the king shall desire your beauty” (Ps. 44.11-12). For He was going, never to return to that temple again; for He had already cursed it, saying: “May no fruit come from thee forever” (Matt. 21.19). This synagogue was that fig tree, adorned with leaves but empty of fruit; which appeared to be a tree, but was only figurative, and was the real synagogue: just as Judea, which carried the words of sanctity but did not have the works of piety; which appeared to be the people of God, but was not, to whom Christ came hungering.
How is the hunger of Christ satisfied? For if Christ hungers, how is He satisfied? He is satisfied in the faith of men, but He hungers in their infidelity. And He was sitting gladly above the Samaritan well, because the faith of the Samaritans was to be offered to Him (John 4.6) as an excellent food. But here in the temple, finding no nourishment of human sanctity, having departed from the temple, He went away sorrowfully. And truly, He was deservedly sorrowful, and there was cause for Him to be angry. Among the Samaritans, He was satisfied in a strange land; among the Jews, in His own house He remained hungry. “And He was going.” By the fact that it is said here, “He was going,” it signifies that He was going as one offended. Otherwise, it would have sufficed to say, “When He had gone out of the temple, they came to Him.” Just as a man, if he goes somewhere thinking to find an answer, if he does not find it, he goes out confused, like one who has lost something, because he did not find what he hoped for. Therefore, also as if filled with sorrow, He responded to the apostles: 2. “Amen I say to you, there shall not be left here a stone upon a stone that shall not be destroyed.” He cannot speak peacefully who has a troubled heart. And His disciples came to Him to show Him the structure of the temple. The apostles were still constituted as carnal men, they did not yet have their spiritual eyes well opened, and therefore they could not yet live spiritually. For behold, the whole temple lay spiritually dissipated, and they were showing Christ its seemingly miraculous composition, not understanding that while man is delighted by the building of walls, God is delighted by the conversation of the saints, as the prophet says: “Lord, I have loved the beauty of thy house and the place where thy glory dwelleth” (Ps. 25.8). What beauty? Not that which the diversity of shining marbles makes, but that which the variety of living graces provides. That beauty delights the flesh, this vivifies the soul; that deceives the eyes for a time and eludes them, this, however, builds up the intellect forever. But Jesus, answering them, said: “Do you see all these things? Amen I say to you, there shall not be left here a stone upon a stone, that shall not be destroyed.” The apostles wanted to show one thing, and that something useless; but Christ gave them a living response concerning two salvific truths. For He admonishes them concerning the future, as a God who foreknows, and He taught them concerning the present, as a kindly master. They look at those things which keep alive in this world; He, however, warns of those things which endure eternally in the future world. “For the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor. 4.18). What wonder is it if these things are perishing, which the hand of man constructed? Let us also know that those things are to be dissolved which the divine hand created. “For in the beginning Thou, O Lord, founded the earth, and the heavens are the works of Thy hands; they shall perish, but Thou remainest forever” (Ps. 101.26-27). For whatever is seen is the mystery of the flesh; whatever is not seen, that of souls. When, therefore, the flesh has passed away, it is necessary that all visible things also pass away: for it is not right that, when the mistress of visible things, the flesh, has passed away, the mysteries should remain as if more worthy. If any city has been made rebellious to its earthly king, does he not take from it the right of citizenship and send his soldiers to make it desolate, so that, what it did not recognize in the power of its king through good, it may recognize in evil, and the very desolation may testify what the previous favor of the king had profited it? A This nation, however, having become rebellious against me, the heavenly King, has corrupted my law, has contemned my precepts, has killed my ministers, and has already raised its impious hands against me myself, and still thinks to kill me if my immortal nature did not defend me. Therefore, I will take from it the pledges of my truth, that is, the Holy Spirit. I will take away my army, that is, the angels who were guarding it, so that there may not stand here stone upon stone. When, therefore, safety has withdrawn from it, it is necessary that perdition should dominate.
Homily XLVIII, from chapter XXIV
3. “And when He was sitting upon the Mount of Olives, His disciples came to Him privately, saying: Tell us, when shall these things be, and what shall be the sign of Thy coming and of the consummation of the world?” (Matt. 24.3). That is, “When shall these things be, so that there shall not stand in the temple stone upon stone, as Thou sayest?” And they add to their questions another, namely, if it also signifies the end of the world, of which Christ had not made mention. B But they ask that first thing from themselves and for their own sake, but this second thing from us and for our sake. For neither did we look upon the destruction of that temple, nor they upon the end of the world: therefore, it was expedient for them to hear the signs of its destruction, but for us, it is expedient to recognize the signs of the consummation. For to all who labor, the end is sweet. A traveler gladly asks where the lodging is; a mercenary frequently calculates when the year is completed; the farmer always awaits the time of harvest; the merchant day and night calculates the account of his money-box; a pregnant woman always thinks about the tenth month: so also do the servants of God gladly inquire about the consummation of the world. For it is written: “Where thy treasure is, there also will thy heart be” (Matt. 6.21). If you have some solid sum stored in a chest, as often as you come from the street and enter your house, before all else your eyes look to that place where you have your coins: so also do the saints look to that place where they have their crown stored. C For it is useful to know the time of the consummation: because also a man established on a journey, the closer he has approached to the lodging, the more he begins to hasten. For on a long journey even swift men walk sluggishly; when, however, the way has been shortened, even the sluggish walk swiftly. For this reason, also Paul, exhorting, says: “For now our salvation is nearer than when we believed” (Rom. 13.11): because hope that has drawn near excites the virtue of magnanimity. Therefore, D the more praiseworthy the saints were who were before Christ, so much the more vituperable are we who are after Christ, and yet do not want to depart from the world. They indeed knew that the end would be in the future; when, however, they did not know. We, however, with the Lord demonstrating it, see the world ending daily, and like wicked servants, the dawn is already whitening, and we are still sleeping. For sinful men never think that the end of the world is to be in the future. And what wonder, if what they hear they do not believe: since they do not even believe what they see daily? For daily they carry out the dead with their own hands, and they do not think that they themselves are mortal. 4. “And answering He said to them: See that no man seduce you.” I consider that, in the first place, it should not be omitted that we should consider what the apostles inquire, and thus we will better understand what Christ answered. For the apostles inquire these two things: “What shall be the sign of the destruction of Jerusalem,” and “What shall be the sign of the consummation of the world?” In the consummation of the Judean nation, Jerusalem was destroyed;
A yet that which seemed to be Jerusalem was not, however, the real one. In the consummation of the world, moreover, the Church is either desolate or to be desolated; yet even so, that which seemed the Church, but is not, is or exists. The Lord, however, did not speak separately of which signs pertain to the destruction of Jerusalem and which to the consummation of the world, evidently so that the same signs might seem to pertain both to the manifestation of the destruction of Jerusalem and to the manifestation of the consummation of the world: because he did not set them forth like a history in order, as to how things were to be done, but in prophetic fashion foretold to them what things were to be done. Prophecy, furthermore, is always spoken through mystery and is understood through mystery. What then? If we wish to understand these signs of famine, of wars, and of earthquake fully and spiritually, they cannot pertain to the manifestation of the destruction of Jerusalem: because then, spiritually, nation did not rise against nation; that is, heresy against heresy. For in the time of the apostles, heresies were only sown; in the time of the Christian king, they germinated; but in our own times, they have ripened and prevailed. For then the famine was not spiritual, but there was great abundance, of which the prophet spoke: “You have visited the earth and inebriated it; you have multiplied to enrich it” (Ps. 64. 10). Likewise, if we wish to understand these signs only corporally, they do not advance the manifestation of the consummation of the world. For these corporal wars have always existed and will always exist. And famine or earthquakes of the flesh have always existed. But that which has always been in use cannot be a sign of some future thing; rather, that which happens as something new is called a sign. Therefore, just as that corporal Jerusalem, which has already been stormed, existed in figure—but there is another, spiritual Jerusalem, namely the Church of Christ, which is also to be tempted at the end of the world, and is even now being tempted—so too the signs that the Lord speaks of are to be understood both spiritually and corporally: so that, understood corporally, they signify the destruction of that Jerusalem, while understood spiritually, they signify the temptation of the Church in the future consummation. Therefore, you who hear, stretch your mind to both times: both to that which was before Jerusalem was captured, and to that which happens before the Church of Christ is tempted. “See that no one misleads you.” 5. “For many,” he says, “will come in my name, saying: I am the Christ, and will mislead many.” The Apostle also (2 Thess. 2. 3) said this to those who were there before Jerusalem was captured, because there were to be pseudo-Christs beforehand. For indeed, this was the primary sign of the destruction of Jerusalem: which truly came to pass. For Dositheus, and Simon, and Cleonius, and Varisuas came in the name of Christ, along with many others whom the Apostle touches upon in his Epistles. This they also said to our fathers, who were there before the Church was tempted, because there were to be many lying words of heresies, saying: “I am the Word of God, the Christ.” And this sign was of the storming of the Church, which also came to pass. For indeed, before the Church was stormed from the time of Theodosius, through the treachery of many, many doctrines had preceded it from the time of Constantine, saying, “This is the word of God”: by which signs they could have understood that the Church of Christ was to be in danger, if the prophecy of Christ had been able to be understood before the end. “Many will come in my name, saying: I am the Christ.” They will come in the name of the bridegroom, so that B the purity of the bride may be tested. For just as every woman, for as long as she is not admonished by evil men, is not well known as to whether she is chaste; but if, once admonished, she has kept her conscience or faith toward her husband, then she is deservedly praised as chaste: so the faith of the Church is not well known unless the Antichrists have come to her. Whether it is appropriate to speak of this regarding those pseudo-Christs who preceded the time when the Church was tempted. For just as when a house is caught in a fire, all the thieves rise up, each one seeking what he may steal: so when the calamity of the Jews specifically, or generally of the Christians, began to happen, all the spiritual demons, like thieves, have risen up C through their own ministers, each one seeking whom they may destroy. Have you not heard the prophet saying, how in the night all the beasts prowled about, warring, in this manner? “You have set darkness, and it became night; in it all the beasts of the forest shall pass through” (Ps. 103. 20), etc. So also the spiritual demons, which are beasts, as long as the light of justice is upon the earth, they lie hidden in their lairs, that is, in the hearts of the ungodly, and do not show themselves: but when they have seen the darkness of impiety prevailing, then the demons, or their ministers, proceed from their lairs, seeking whom they may devour. Therefore, “See that no one misleads you.” Man sees phantasies around the time of death: so also the world in its exit will suffer many errors. I think that he was saying this to all Christians, whether then or now, but especially to the priests: “See that no one misleads you.” You are the lights, holding the word of life, like shining lampstands; it is easy, once you are extinguished, for the Church to suffer plunder by thieves in the darkness. But how can the building of the house stand, if the columns have fallen? And do not think that he bids them to look corporally, when he says, “See,” but to consider spiritually with the mind. For he can consider with the mind who, through a good conversation, has a mind that is enlightened. Therefore, he who lives well has an enlightened mind and understands who the teachers are; but he who sins, since his senses are darkened, does not understand who the servants of God are and who the ministers of the devil are. For just as he who has sharp eyes corporally looks from afar at the one coming, whether he is his friend or an adversary, but he who has weak eyes, however much he may strain, does not recognize whether it is a friend or an enemy: so he who possesses a mind clean from sins looks from afar whether it is the man of God who is coming, or the man of the devil who comes in the name of Christ, or in the spirit of Christ. But do we think that new Christs were always to come? God forbid. What he was saying, therefore, “Many will come in my name,” pertains to the time of the apostles. For then the devil, knowing that Christ was still new in the world, that the truth of his gospel was still unknown, that his apostles were uncertain to many, was introducing many Christs into the world, so that men, wishing to come to Christ, might, through the similarity of his name, err and pass over to the devil, and, wishing to depart from him, might stumble into him. Just as if a king, defeated and put to flight in war by another king, were to don the garment of that victorious king, and on his own side were to raise a sign similar to the sign of that king, so that the people of the victor, seeing the appearance of their king and the sign of his party, while thinking they are running toward their own king, might fall into the hands of his adversary: so also the devil adorns his ministers under the name of Christ, so that men, wishing to go to Christ, might, darkened by the similarity of the name, go to the devil. But after the knowledge of Christ prevailed in the whole world, and the truth of his gospel was made manifest, he could no longer implicate [men] in the commands of his disciples, but [only] submit Christs. Nor does he achieve anything even if he submits them: since Christ and his gospel and his apostles are manifest to all: but he submits Christs in another way, so that the words of diverse heretics having been introduced, each one of them may say, for “I am Christ,” the only-begotten Word of God. 6. “You will hear of wars and reports of wars.” Then, indeed, he was speaking corporally of those wars which were to be heard, which the Roman Emperor was preparing against Judea. For just as it is wont to happen in the preparation of a war, while leaders are chosen, while an army is appointed and gathered, a report runs, especially to those against whom it is being prepared. But after the army had entered Judea, as Josephus explains, it did not immediately arrive at Jerusalem, but at the individual cities of that region, and various wars were fought first, and many cities were captured, and thus at last the army besieged Jerusalem. Therefore he was commanding the apostles, “See that you are not troubled,” but fulfill the work of your preaching. D That corporal Jerusalem bears the type of the spiritual Jerusalem, the Church. For unless that temple had been destroyed, the observance of the law would not easily have been
compelled. Therefore, it was destroyed so that even if the Jews wished afterwards to keep the law, they might not be able to, whether regarding the Passover, or the sacrifices, or the other festivals. The corporal and figurative things fell, so that the spiritual and true mysteries might arise. B Furthermore, it spiritually announced the contentions of the heresies that were to come, which the prince of the impious, Antichrist, was to work against Christians in the faith. For the devil, stirring up scandals of errors, did not immediately crush the Church, but first stirred up schisms in various places. For instance, it was heard how in that city Photinus preached this; likewise, in that other city, the priest Acoluthus began to hold such views. Thus, schisms and the opinions of schisms were heard by Christians, until one perversion was chosen as the leader for all heresies. But there was no need for Christians to be troubled by these, because it was necessary for these things to happen. And that it was necessary, the Apostle teaches, saying: *It is necessary that there be heresies among you, so that those who are proved may be made manifest* (1 Cor. 11.19). And just as in those hearings of wars of that time there was not the end of the Jewish nation, but afterwards Jerusalem was also conquered, and some Jews perished by the sword, some by beasts, some were sold into slavery, and some were scattered through every nation: so in those hearings of schisms, in the time of our fathers, the end was not yet made, but afterwards the Church was conquered, with many either seduced or coerced into prevarication: only now does the end remain to be made. C He says well, therefore, "Do not be troubled." For whether then in the hearing of corporal wars, or now in the hearing of spiritual wars, our people remain untroubled: because the things that happen in the world cannot harm those who are outside the world; and those things which happen carnally cannot harm those who are outside the flesh, nor do lies injure him in whom the Holy Spirit dwells: but the world harms worldly things, and liars seduce with lies. Just as if someone were surrounded in a tent in a field, if some storm of wind should arise, he hears the sound of the storm indeed, and sees the buffetings of the trees, but he himself does not feel the blast: so he who sits enclosed within justice, when the world is shaken, hears the rumors of disturbances, looks upon the miseries of secular things, but the shaking of the world does not move him.
7. *For nation shall rise against nation, and kingdom against kingdom.* At that time all the nations and all the kingdoms that seemed to be under the Roman empire were gathered against the Jewish nation, and almost all kingdoms [were gathered] against their kingdom. For no one could spare those with whom God was angry. But spiritually, thus does heresy rise against heresy, and bishopric against bishopric. For just as then, the rising of nation against nation, and kingdom against kingdom, was a sign of the destruction of Jerusalem, so afterwards, the rising of heresy against heresy, and bishopric against bishopric, was a sign of the storming of the Church. D And truly, what He says, *Nation shall rise against nation, and kingdom against kingdom*, it is more fitting that we understand this now spiritually concerning heresies, than corporally then concerning the nations. For then, nation did not rise against nation, nor kingdom against kingdom, when almost all those nations and kingdoms were stirred up against the one Jewish nation. For "nation rising against nation, and kingdom against kingdom" is rightly said when nations are not subject to one another, but are opposed. But now heresy has risen against heresy, and bishopric against bishopric. For every impious heresy seems to rise against those heresies that do not think similarly. For instance, the heresy of Photinus opposes not only the Church of Christ, but all heresies that think otherwise. The heresy of the Homoousians opposes not only the Church of Christ, but also all the heresies that do not think similarly. Therefore He says: *Nation shall rise against nation, and kingdom against kingdom*; but rather, every heresy [rises] against the Church of truth. For just as then all the nations, although they were not of the same kind or the same custom, nevertheless did not oppose each other, but were all conquering the one Jewish nation: so diverse heresies, although they are not of the same depravity, nevertheless do not oppose each other, but all conquer the one Church of truth. And what then? Do you think the devil introduced many heresies for this reason, so that his lies might attack one another? Far from it. But he introduced multiform causes of error, so that in many ways the Church of Christ might be circumvented, so that a part might perish through this wisdom, and a part through that. Just as one who sets many traps, thinking that it is necessary that the prey should fall into this or that net. *And there shall be famines, and pestilences, and earthquakes in places.* What kind of pestilences, and what kind of famines, and earthquakes preceded the Jews before Jerusalem was captured, anyone who reads Josephus can know. But spiritually, just so, before the Church was despoiled, there undoubtedly preceded in the Christian people famines of the spiritual word, the pestilences of diverse carnal vices, and the spiritual earthquakes of the disturbances of the Christian people. For there would not have been born so many schisms in the Christian people, unless there had been in them a famine of the word. Pestilences, that is, the diseases of carnal passions, unless there had been in them the commotions of disturbances, just as the Lord signifies in that parable which He proposed concerning the sowing of tares by an evil man, saying: *While men slept*, that is, while they were negligent in sins, *the enemy came, and sowed tares* (Matt. 13.25). But those who are satiated with the bread of the divine word, who are healthy from the pestilence of carnal passions, who are stable in faith and justice, among them the schisms of dogmas are not found. But all these are the beginnings of birth-pangs, that is, of the coming of the Antichrist, both the hearings of wars, and nation rising against nation, and famines, and pestilences, and earthquakes. Just as all these, understood corporally, were the beginnings of evils for the Jews, and the increase was the desolation of Jerusalem: so, understood spiritually, these were the beginnings for Christians, and the increase was the oppression of the Church. As therefore the contentions of heresies were the beginnings of birth-pangs: how do we not understand that from the time when heresies were born, and the separation of many took place, from that time the consummation began?
9. *Then they shall deliver you into tribulation, and shall kill you, and you shall be hated by all nations for my name's sake.* I suppose that here now the corporal exposition fails, in order for us to speak of that time when Jerusalem was captured by the Romans: from that which He says, *Then they shall deliver you into tribulation*, since the apostles and other Christians then began to suffer persecution, when all those things began to be prepared against Jerusalem, and not rather from the beginning, from when Christ ascended, as the Acts of the Apostles testify. Plainly, therefore, it is fitting to understand it spiritually, because when all these things began to happen against the Church of Christ, that is, when there began to be false dogmas, like pseudochrists, when hearings began to happen, when heresy began to rise against heresy, and bishopric against bishopric, when a famine of the word occurred in the Christian people, when the pestilences of many vices seized them, when earthquakes of disturbances concerning divine matters were made for them: then our fathers were delivered into many tribulations of persecutions in the whole world, and were killed, and some were held in hatred by all nations, that is, by all heresies. For if this, as I said, does not fit the time of the apostles, when there were still many nations not knowing God, but is said of this time when heresies were made: consequently those nations, by whom our fathers were hated, are to be understood as heresies: because when the Church began to be in danger, I do not know if there was in the circuit any nation that did not know God, by which it [the Church] would be hated. But observe by what reason nations are called heresies. For thus, at one time, with the tower destroyed, the sons of Noah were scattered, and divided into so many parts, and over each and every nation were set princes according to their purpose, the malignant angels; but the Jewish nation alone was made into the portion of God, as it is written in the song of Deuteronomy:
A *When the Most High divided the nations, when he separated the sons of Adam: he set the bounds of the nations according to the number of the angels of God, and the lot of the Lord became his people Jacob* (Deut. 32. 8, 9). For he would never say that the Jewish nation was made the portion of the Lord, unless all the nations had been made outside that portion. After, therefore, the Son of God came into the world, which no ages could either expect or merit: lest any nation be defrauded of such mercy, all nations were called to the faith, mixed of good and evil: the good, that they might be saved; the evil, that they might be made inexcusable.
When, therefore, the Church was filled with mixed desires, like the net which is spoken of in the Gospel (Luc. 5. 6), filled with mixed fish: it was necessary that the Church be purged, so that the good fish might indeed be put into vessels, but the evil cast out. Therefore, license for sowing error was granted to the devil, and thus they were dispersed through many heresies, each according to his own purpose; but one faith alone remained with God. Therefore the evangelists say that heresies are nations: because just as then, when all men were one nation and tongue, they were divided through many nations: so also now, when all the Christian people were one Church and one faith, they were divided through many heresies. And just as then all the nations were made under the principality of malignant princes, but one nation under the principality of Michael: so also now all the heresies were made under the principality of demons, but one remained under the principality of Christ, B of which he says for the sake of the Church: *One is my dove, my perfect one* (Cant. 6. 8), *and they shall hate one another.*
Even from these words it is shown how these things are not said of the times of the apostles, as long as Jerusalem was to be captured: because then few were scandalized, few Christians betrayed one another, because they did not even hate one another, but *the multitude of believers had one heart and one soul* (Act. 4. 32): but he says it of our own times, in which many have been scandalized, and are being scandalized from the faith, and are being strengthened in the faith. Now they have betrayed, and are betraying one another, just as they also hate one another, so that you would not find sincere charity even between two people, I will not say among many.
11. *And many false prophets shall rise, and shall seduce many.* Prophets are called not only those who have announced concerning Christ, nor those who speak entirely about future things, but teachers also are called prophets. Therefore he calls the authors of diverse heresies false prophets, false teachers, or those whom we see now pretending to the appearance of religion by diverse arguments. For some say they neither eat, nor sleep, nor feel cold, nor heat, but always hang in the air. Others, however, clothed in hair-shirts, or surrounded by chains, as though bringing demons as their companions: and because they do not have the grace of God, they commend the patronage of demons. But these things are such that, even if they deceive the senseless, wise men are not seduced by them. There are others, however, who seduce vehemently: because even though they lie, they nevertheless preach Christ, they announce the faith: because they have Churches in such a way, classes of clerics, believers, because they read the divine lections, they seem to give the same baptisms, the same sacraments of the body and blood of Christ. Similarly they honor the apostles and martyrs. By these means, therefore, they cause minds to be greatly darkened, not only of indifferent men, but even of the prudent. Who would not be moved in part by the Antichrist performing the works of Christ, and fulfilling all the duties of Christians before Christians, unless perhaps the one who considers what the Apostle says: *For Satan himself transfigures himself into an angel of light: what is great if his ministers also transfigure themselves, as ministers of justice, whose end shall be according to their works?* Many, he says, shall seduce, not all: because the virtue of the seducers is nothing, but the negligence of those who are seduced. If, however, there were virtue in the seducers, they would seduce all: but now, from the fact that not all are seduced, it is apparent that it is the negligence of the seducers, C not the power of those who do not seduce. For just as truth attracts the faithful to itself, and the friends of truth: so also falsehood snatches the unfaithful and friends of falsehood to itself, not of truth. And truth indeed sometimes either draws the unfaithful to itself, or makes them inexcusable. Falsehood, however, can in no way bend the faithful to itself: because truth has in itself both manifest reason and firm virtue; falsehood, however, has neither manifest reason nor any virtue. Then because truth dominates in the mind of the faithful, but falsehood has nothing in the mind of the faithful.
13. *But he that shall persevere to the end, he shall be saved.* I wonder how heretics understand these things from God: for either, reading these things, how have they dared to conduct inquisitions? Or, conducting inquisitions, how do they not blush to read these things? To whom is it said: *He that shall persevere to the end?* Is it to the persecuted, seduced Christians? Is it to the seducing prophets? No. For just as medicine is applied not to the healthy, but to the sick, so consolation is given not to those not in danger, but to those in peril.
14. *And this gospel shall be preached in the whole world.* Mark adds more clearly: *First*, he says, *the gospel must be preached* (Marc. 13. 10). When those corporal wars were being moved against Jerusalem, the Gospel was still being initiated. It had not yet been preached in the whole world. But before the heresies the Gospel was completed. For until the time of the Christian king, with some preaching, or the knowledge of Christ running from nation to nation, it reached all. Do you wish to know that the knowledge of Christ was completed then? Consider that the wars of heresies began from it, so that an election of the better might be made. For as long as there is a calling, there cannot be an election: and as long as there is an election, the calling cannot be easy. For just as election is an impediment to the calling, so is the calling to election. D *Homily xlix. from chapter xxiv.* which was spoken by the prophet Daniel (Chap. 9. v. 27), *standing in the holy place; let him that readeth understand, etc.* Some say that the abomination of desolation is the image of Caesar, which Pilate placed in the temple. But the evangelist Luke interprets more truly what the abomination of desolation is. For in the place where Mark and the present Matthew place, *When you shall see the abomination of desolation* (Marc. 13. 14): in that very place Luke puts it thus: *When you shall see Jerusalem compassed about with an army, then know that the desolation thereof is at hand* (Luc. 21. 20). And thus he says, *that are in Judea*: evidently so that through another resemblance, the exposition of the same place might show what the abomination of desolation standing in the holy place is. For there was an army of foreigners and of the Roman Emperor standing around Jerusalem, which until then had been holy. Peter also explains this at the house of Clement. Finally, the text itself also shows that this is the abomination of desolation. For as if recounting all those things which he said above, he briefly comprehends and says: *When therefore you shall see the abomination of desolation standing.* This is, when you shall see those very battles already standing around Jerusalem, which you were hearing about before. Similarly also at the end of the world, and in the Antichrist, it is to be understood spiritually, when both heresies, and famines, and pestilences, and all those things have preceded: but lastly the abomination of desolation stood in the holy place, that is, the army of the Antichrist. But the armies of the Antichrist are all the heresies, especially that one which obtained the place of the Church, and stood in the holy place, so that it might appear as if the word of truth had stood, when it is not the word of truth, but the abomination of desolation, that is, the army of the Antichrist, which has rendered many souls desolate from God. And this is perhaps what the Apostle says: *Who opposeth, and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God* (2 Thess. 2. 4). And thus all those evils of diverse heresies, which were before only heard of, afterwards stood in the holy place, desolating the Church of Christ. From which, the license being given to them, they began
A to hold churches publicly. And we indeed have explained here the rumors of wars, and famines, and earthquakes, and pestilences, the rumors of heresies, the scarcities of the word, and the shakings of Christians, and the corruptions of morals, which preceded from the time of Constantine up to the time of Theodosius. But we have said that the abomination of desolation is this very heresy which occupied the places of the holy Church, and desolated many from the faith, and [represents] the army of Antichrist itself, and the other heresies which began to hold churches publicly, occupying the holy place of the Church. But if anyone understands the rumors of wars, famines and tumults, and pestilences, to be all these spiritual evils which have occurred from the time of Constantine and Theodosius up to the present, and understands the abomination of desolation to be Antichrist himself, who is hoped to come afterward and to occupy the holy places of the churches under the guise of Christ, and to desolate many of the faithful: he does not speak irrationally. For whether it be that heresy which has already taken hold, or that people which is to be in the future with Antichrist himself: they are rightly understood to be the army of Antichrist. And thus the words of the prophets signify more concerning the consummation of the world; yet the prophecy, as Christ teaches, was spoken for both. But those words are thus: In the middle of the seventh year the constant sacrifice will be taken away, and the abomination of desolation will stand in the holy place, even until the consummation of time, and the consummation will be given upon the desolation (Dan. 9. 27). There, the Roman army is called the abomination of desolation, because it was to bring the Jewish cult to desolation; but here Antichrist is called the abomination of desolation, because he is to make the souls of many Christians desolate from God. For before the Romans took Jerusalem, in the middle of a week, Christ by his teaching took away the constant sacrifice of the Jews. For it is said that he taught for three years and six months, which number makes half of seven years, so that that sacrifice, which had been in constant use, might be taken out of the way, and the sacrifice of praise might be offered in the voice, and the sacrifice of justice in works, and the sacrifice of peace through the Eucharist. But the tumult is until the end of the age, because the Jewish custom of offering sacrifices is never to be restored. Likewise, in the middle of a week, that is, three years and six months, this sacrifice of Christians is to be taken away by Antichrist, with Christians fleeing before him into desert places: there will be no one who will either enter the church or offer an oblation to God. But that the kingdom of Antichrist is to extend for three years and six months, many scriptures signify, but especially John in his Revelation. And the consummation has occupied that desolation: For Antichrist will hold it until the end, whom the Lord Jesus will slay with the spirit of his mouth (2 Thess. 2. 7, 8). For concerning this the Apostle also says, saying: Let no one disturb you: for unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and is exalted above everything that is called God, or that is worshipped, so that he sits in the temple of God as if he were God (Ibid., v. 3, 4); and he adds: For the mystery of iniquity is already at work (Ibid., v. 7). I have read someone explaining it thus: Since all things, he says, that he previously explained, were signs preceding the destruction of that city and temple. But this which he says, When you see the abomination of desolation standing in the holy place, and all things that are said thereafter, are signs of the future consummation, and of the coming of the Son of God, who also delivered Antichrist himself into the abomination of desolation. But concerning the fact that he is to stand in the holy place, he says it in this way: He is about to rebuild, he says, the sanctuary B that was formerly in Jerusalem, and to stand there (Dan. 9. 25): so that the Jews, seeing him, may believe in him, not only on account of his signs but also on account of the restoration of the temple itself, thinking that the prophets were fulfilled in that time, who prophesied concerning the restoration of Jerusalem: not understanding how the prophet spoke concerning the restoration of the spiritual temple, which Christ fulfilled, not of the corporal one which Antichrist is to fulfill. And then, he says, will be fulfilled there what Jeremiah prophesied in Judah. When they did not believe the truth, he says, in that time he will speak to this people and to Jerusalem in a spirit of seduction (Jer. 4. 11, 12). Here he will excite tribulation upon the saints, for the reason that they will not glorify him, and he will kill many. But this seems doubtful to me regarding this interpretation, if the place of that temple, since it has already been destroyed by God, is afterwards called holy, according to what is said here: When you see the abomination of desolation standing in the holy place. 16. Then let those who are in Judea flee to the mountains: 17. and he who is on the housetop, let him not descend to take anything from his house: 18. and he who is in the field, let him not return back to take his tunic. Then, when we shall have seen the abomination of desolation standing in the holy place, to whom does he command to flee? Not only to those who were then before the captivity of Jerusalem, but also to us, who see the abomination of desolation already standing in the holy place: that is, the people of Antichrist in the places of the Church. But they fled from a visible enemy on foot; let us, however, flee from the invisible enemy by good deeds. For although the devil is a spirit and man is body: yet the devil can never C catch those who flee from him through good works. But he who follows him by his sins flees from him in vain on foot. But so that we may wisely understand these things which have been spoken prophetically by Christ, we must briefly acknowledge what the custom of the prophets is. Frequently they began from a carnal occasion, and thus mixed in prophecy. For example, David, when he was fleeing from the face of Absalom, beginning from the occasion of his own tribulation, said: Lord, why are they multiplied that trouble me (Ps. 3. 1)? And introducing the prophecy of the Lord's passion, he added thus: I have slept and have taken my rest: and I have risen up, because the Lord hath protected me (Ibid., v. 6). Those things, therefore, which he said, Lord, why are they multiplied that trouble me, and the rest that precede, let us understand according to history. But these things which he said, I have slept and have taken my rest, if you wish to understand them according to history, they have no flavor, so that we might say that David, while he was suffering from his son, slept and arose. For how did he sleep, in order to rise? What then? We must needs abandon the order of history, and understand it spiritually concerning Christ. Such is what Peter says in the Acts, interpreting: And thou shalt not give thy holy one to see corruption (Acts 2. 27 and Ps. 15. 10): for he could not have been speaking of David, but of Christ: because David saw corruption, but Christ, rising on the third day, did not see corruption. Thus also is this prophecy of Christ to be understood. It began from the occasion of a corporal flight, which occurred at that time in Jerusalem, and the prophecy is rather regarding the spiritual one. For behold, this which he says, Let those who are in Judea flee to the mountains: is possible to understand corporally according to history in the time of the Romans; but in the time of Antichrist, to flee from Judea to the mountains corporally will not be of any benefit. First, because Antichrist will not be only in the land of Judea, nor will the Jews alone be before him, but wherever there are Christians, they will be about to suffer persecution from him or from his ministers: nor is any other city then to be surrounded, but the Christian people are to be searched out everywhere. But this which he says, He who is on the housetop, let him not descend to take anything from the house: whether in the time of the Romans or in the time of Antichrist, it cannot have a corporal meaning: because in the time of captivity or persecution, what does it profit a man if he sits on the roof, and does not descend downward? For without a doubt, either he is taken down when he is unwilling, or he is burned up with the house itself. What then? These things are all to be understood more spiritually, in this way: Then let those who are in Judea flee to the mountains. Then, when you see the abomination of desolation standing in the holy place. That is, when you see the impious heresy, which is the army of Antichrist, standing in the holy places of the Church, at that time let those who are in Judea flee to the mountains: that is, those who D
are in Christendom, let them betake themselves to the Scriptures. For just as the true Jew is the Christian, as the Apostle says: *Not he who is a Jew in the manifest, but he who is one in the secret* (Rom. 2. 28, 29): so the true Judea is Christendom, whose name is understood as confession. The mountains, moreover, are the Scriptures of the apostles or prophets, concerning which it is said: *Thou shinest wondrously from the eternal mountains* (Ps. 75. 5). And again He says concerning the Church: *Her foundations are upon the holy mountains* (Ps. 86. 1). And why does He command all Christians in this time to betake themselves to the Scriptures? Because in this time, since that heresy has taken hold of those Churches, there can be no proof of true Christianity, nor can there be any other refuge for Christians who wish to know the truth of the faith, except the divine Scriptures. For previously it was shown in many ways which was the Church of Christ and which was paganism: but now it is in no way known for those who wish to know which is the true Church of Christ, except only through the Scriptures. Why? Because all these things, which are properly Christ's in truth, those heresies also possess in schism: similarly the Churches, similarly the divine Scriptures themselves, similarly the bishops and the other orders of the clergy, similarly baptism, otherwise the eucharist, and all other things—in short, Christ Himself. Whoever therefore wishes to know which is the true Church of Christ, whence shall he know it, in such a confusion of likeness, if not only through the Scriptures? Likewise, previously they were also known by signs, who were true Christians and who were false. How? The false ones could A either not perform them, as the true Christians did: or they could not perform them as the true Christians did; but they performed empty things, which indeed caused wonder, but had no utility, as we have frequently explained. The Christians, however, performed full things, which not only caused wonder but also had every utility. And through these it was known who were true Christians and who were false. Now, however, the operation of signs is entirely removed; moreover, it is found even among those who are false Christians, that they perform things that are feigned. Just as Peter sets forth in Clement, to Antichrist even the power of performing full signs is to be given. Likewise, previously the Church of Christ was understood from the very manners of life, when the conduct of the Christians, or of all or the majority, was holy, which was not the case among the impious. Now, however, Christians have become the same as, or even worse than, the heretics or pagans. Further, even greater continence is found among them, even though they are in schism, than among Christians. Whoever therefore wishes to know which is the true Church of Christ, whence should he know it, if not only through the Scriptures? Knowing therefore that so great a confusion of things would exist in the last days, the Lord commands that Christians who are in Christendom, wishing to receive the firmness of the true faith, should flee to nothing else but the Scriptures. Otherwise, if they look to other things, they shall be scandalized and shall perish, not understanding which is the true Church. And through this they shall fall into the abomination of desolation which stands in the holy places of the Church. And he who is upon the housetop in that time, let him not descend to take anything from his house. Our house is our body. Its upper parts are the heart or the head, which are understood as the house's roof. But its lower parts are the belly or other hidden members. Yet, that we may better understand what are the roofs of the house, let us bring forth the history of Rahab. She received the envoys of Joshua, and hid them in the upper part of the house, so that the king of Jericho might not find them (Josue 2). This is the Church, which was once a harlot, which received the envoys of Jesus Christ, that is, the apostles and prophets, and their writings, and hid them in the upper part of her body: that is, in her mind, in her memory, and in her heart, so that the king of the world, the devil, might not find them, so that she can confidently say: *In my heart I have hidden thy sayings, that I might not sin against thee* (Ps. 118. 11). What therefore? Whoever in that time shall be upon the housetop, that is, living in spiritual things, which are either in the head or in the heart: which are called the roofs of our body, and the first heights: let him not descend to the lower parts of his body, from whence he might take something: that is, let him not descend to any carnal things, so as to desire anything that is corporal. Otherwise the abomination of desolation shall seize him. And see that as many as perish from among the Christians, they perish on account of some corporal cause situated below. Some perish on account of avarice, so that they may not lose what they have, or may find what they have not: others perish on account of gluttony, compelled by poverty: others on account of wives, or on account of husbands: others on account of other carnal causes: all of which pertain to the lower parts of the body. For just as living in the flesh, we seem to leave behind the flesh, leaving behind the works of the flesh, and we pass over to the spirit, doing the works of the spirit, so that it may be rightly said of us: *But you are not in the flesh, but in the Spirit* (Rom. 8. 9): so we seem to leave behind the lower parts of our body, leaving behind the works of the flesh, and we ascend to the heart and the head, living according to those virtues which are in the head, or in the heart, or in the spirit, all of which are called the roofs of our house. Therefore He commands the faithful living in holiness not to covet anything carnal, which is to descend, lest perhaps through the occasion of that desire the devil find a place and drag them to the abomination of desolation, and they perish. Likewise, *He that is in the field*—that is, either in the Scriptures, or in the Churches, or in Christ—*let him not return back to take his coat*, that is, either his previous conduct or his previous worship. For instance, you were a Jew, and you have become a Christian: you are in the field; do not return to the Jewish worship. You were a pagan, and you have become a Christian: do not assume again anything that is of paganism, lest through other occasions you fall into the errors of that abomination, which those heresies—if you want Judaism, they have it in themselves; if you want paganism, you will find it among them—have. Therefore those who have not been cautious according to these commands of the Lord warning them beforehand fall easily into them. 19. *But woe to them that are with child, and that give suck in those days.* Because, weighed down by the burden of the belly or the bosom, they cannot be prepared for flight. For if they abandon their infants, they will suffer the separation of their own living bowels: if, however, they carry them, they will incur the danger of life. I think this can be better understood spiritually as referring to the time of Antichrist, which are the spiritual pregnant ones and they who nourish the Church of Christ constituted in every single nation. The Churches, when they preach the word of truth, conceive believers in faith, and hold them in their bosom, as if in a womb, until the catechumens are formed through the individual members of piety and faith. But when they have been thus formed, they bring them forth in baptism: but after they have brought them forth, they necessarily have to suckle them with assiduous doctrines. But first let us see how God forms the man conceived in faith in the womb of the Church. For instance, the justice of the law is to abstain from evil works only, not also to do good works: but the justice of Christ is not only to abstain from evil works, but also to do good works. Also the first and salutary justice of the law has ten commandments, as if ten months. First, to acknowledge one God; second, to abstain from idols; third, not to perjure; fourth, to keep the spiritual Sabbath; fifth, to honor father and mother; sixth, not to kill; seventh, not to commit adultery; eighth, not to steal; ninth, not to bear false witness; tenth, to covet nothing of one's neighbor (Exod. 20): namely, according to the mystery of the name of Jesus Christ, which is in the full letter—that is, in the token of perfection. Every Church, therefore, that conceives a man in her womb through the word in faith, must first form him in all these commandments, as if for ten months, so that he may learn first to abstain from all evils, and thus may bring him forth mature in baptism to God. Otherwise, before he learns to abstain from all these things, if he has baptized him, he does not bring him forth, but casts him out immature: just as a woman, unless she has brought forth having completed nine months and touching the tenth, makes an abortion. On account of which that man is not even alive. Just as
A the Church also does not bring forth according to what we have said, almost in every case, but causes abortions. On account of this, they are not even baptized in truth by the Holy Spirit. For God delays giving them the baptism of the Holy Spirit until they have proven themselves worthy of such a baptism. But even though she brings forth well—one who has been fashioned in those ten commandments mentioned above and is abstaining from vices—the one who is born baptized is still a little child, and he is a son of the Church who must still be nourished by the justice of the two Testaments, as if they were two breasts, like tender milk, according to the narrowness of the throat of his faith, which he himself has taken from the nature of the flesh, which even the Gentiles who wish to live laudably keep. But when he is nourished in this way, he begins little by little to be able to receive stronger and spiritual commandments of Christ, as if they were nourishing and living bread: that is, "It is written in the law, Thou shalt not kill; but I say to you, Thou shalt not even be angry. It is written in the law, Thou shalt not commit adultery; but I say to you, Thou shalt not even covet in your heart. It is written in the law, Thou shalt not swear falsely; but I say to you, Swear not at all. It is written in the law, An eye for an eye; but I say to you, Do not resist evil at all. It is written in the law: Thou shalt love thy friend and hate thy enemy; but I say to you, Love your enemies" (Matt. 5. 21 sqq.). Also, "Blessed are the poor, blessed the meek, blessed they who mourn, blessed they who hunger and thirst after justice, blessed the merciful, blessed the clean of heart, blessed the peacemakers, blessed they who suffer persecution for justice' sake" (Matt. 5. 3 sqq.; Luke 6). B To a certain young man who asked, "What must I do that I may live?" (Matt. 19. 16 sqq.), he first commanded him according to the law, "Thou shalt not kill, thou shalt not commit adultery," etc. When he had said, "All these I have kept from my youth," according to the carnal age which we call the womb, then it is commanded to him further: "If thou wilt be perfect, go sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come, follow me." He, therefore, who is such may neither die like an abortion, nor be seduced like a fool, nor be overcome like a weakling, nor perish like a little child: but he is a perfect man, and a son of God invincible against all things. But those who are little children are subject to scandal. Concerning whom the Lord says in the Gospel: "Amen I say to you, whoever shall scandalize one of these little ones who believe in me, it were better for him that a millstone be hanged about his neck and he be drowned in the depth of the sea" (Mark 9. 41). And if the little ones in the Church are subject to scandal, how much more are those who are aborted not vital? If, therefore, these things are so, why did He not say, "Woe to those who are held in the womb, and woe to those who are still being nourished," but rather, "Woe to them that are with child, and that give suck in those days"? Because when such abortions are pulled from the womb of the Church, or such little children, they do not know what they are suffering; for when they do not feel, they perish in that way. But still, to speak of the quality of the little ones: they fall for seduction, they are led to ruin, and they smile while being enticed. Therefore He says, "Woe to the Churches who are with child and who give suck," when they themselves lament and weep over the perdition of such people. Behold how many such abortions of the Church we see, and little ones led to the ruin of prevarication! Has anyone of them wept? Has anyone been saddened? But they have gone away in the opposite direction, rejoicing. But the Churches themselves lament and weep over the pain of their perdition. Therefore He says, "Woe to the Churches that are with child and that give suck in those days." And if through the negligence of the Churches they were born immature, or are little children, not having anyone to instruct them or afterward to perfect them into a perfect man, into the measure of the age of the fullness of Christ: C twofold is the woe to the Churches that are with child and that give suck in those days: because both in this world they will suffer the pain of their perdition, and on the day of judgment they will be condemned on account of their negligence and regarding their training. But if the Churches have indeed competently expended diligence upon them, but they have neither listened, nor, before baptism, have they consented when instructed, distancing themselves from the assembly and from all hearing of the Scriptures, and from every word of the doctrine of the priests, and they did not wish to progress even after baptism: then woe to the Churches indeed, because whether in this way or that they will suffer the pain of their perdition; but to them D there is a manifold woe, because every cause of their perdition will be required of them alone on the day of judgment. Since the progress of the body is not in the power of man, but of God; but the progress of the soul is voluntary. Let us see to it, therefore, that the domination of heretics now, or of the Antichrist himself then, may not find us imperfect. For just as good works provide the strength of hope in the day of temptation: so evil works work the infirmity of despair. 20. "But pray that your flight be not in the winter, or on the sabbath." It is read both carnally and spiritually. For those who are fleeing, it is necessary both to remain on the road, and to lie hidden in the forests, and to wander through deserts. But flight does not allow one to carry garments, does not permit one to enter a house, does not allow one to kindle a fire. But what is a fugitive to do in winter? It is necessary, therefore, that either the fugitive should perish from the cold, or, remaining, should die by the sword. Similarly, on the sabbath, it was not permitted to walk any further, except for a certain length of the road. Whence it is said in the Acts of the Apostles, "having a sabbath day's journey" (Acts 1. 12). What, then, shall the fleeing Jew do on the sabbath? It is necessary that he either transgress the law while fleeing, or accept death while remaining. Spiritually, however, they have such an interpretation concerning Christians. They call winter the cold of spiritual infidelity. For he who does not have fire in his heart, of whom the Lord says: "I am come to cast fire on the earth" (Luke 12. 49), that is, the divine word, by which one may be warmed in faith: he is always in winter, even if he were in the midst of summer: because his soul suffers the incursions of doubts, as if they were certain tempests concerning the faith of Christ, and it grows cold. Or he is in winter who is in persecution, and suffers the tempest of the impious. And therefore the faith of all becomes cold, and freezes completely, unless the Holy Spirit warms them again. There is also the corporal sabbath according to the letter of the law, which the Jews understood and kept, while they abstained from corporal work, but not from corporal evils. And there is a spiritual one, according to what the grace of Christ has manifested: which Christians understand and observe, abstaining themselves not from corporal work, but from corporal evils. He, therefore, who desists from evil work, doing good works, laudably keeps the sabbath, and holily according to the spirit and the counsel of God: he, however, who departs from good work, doing evil works, he will be blamed, and he ungodly keeps the sabbath. Concerning this not-good sabbath, therefore, the Lord speaks in this place, warning that that day may not find them in sins. Therefore He says, "Let not your flight be in the winter, or on the sabbath," because whoever shall be found in the winter of infidelity, or keeping the sabbath in the delights of this world, and idling from good work, it is necessary that, overcome in a time of tribulation, he should perish by believing in the Antichrist, because, as we have said, good works in persecutions provide the strength of faith for hope. But that this place speaks of delights and sins, the evangelist Luke makes it more manifest. For when he was expounding this place, he thus added: "Take heed to yourselves, lest your hearts be overcharged with surfeiting and drunkenness" (Luke 21. 34). From the two superior parables, therefore, the former teaches that we should hasten to be perfect in the faith of Christ: which we can fulfill if we are assiduous in the Scriptures and the doctrine of the priests: because those who are imperfect in the faith of Christ and in good works are the very ones who are still held in the womb, or are still little children, who easily fall into danger in the time of persecution, and perish, because they are doubtful regarding the faith of Christ; the latter, however, teaches that we may not be found empty of good works and of the exercise of virtues: because those who shall be found thus are the little ones who, in the day of persecution, quickly fall into danger from the faith of Christ: because they do not have good works strengthening them in hope, nor the exercise of virtues in the endurance of adversities. Similarly, also from the two following parables, the former indeed warns that we may not be found imperfect in faith: these are indeed they who suffer the winter of doubt; the latter, however, that we may not be found without good works in that time, keeping the sabbath from good work. 21. "For there shall be great tribulation, such as has not been from the beginning of the world until now." Since He said, "Woe to them that are with child, and that give suck": and, "Take heed that your flight be not..."
in the winter or on the Sabbath": He now explains why, that is, because "There shall be great tribulation." For until Christ, the Jews, although they were sinners, were still His children, not enemies; and therefore all the wrath that came upon them was a chastisement coming from mercy, not a condemnation descending from wrath. But when the Lord was crucified, they ceased to be children and became enemies. For this reason, the chastisement that corrects no longer comes, but the condemnation that roots out. For Jerusalem was captured by the Assyrians and restored again; it was destroyed by Antiochus and rebuilt again; it was invaded for the third time by Pompey and restored again. For just as a man, before the day of his death arrives, may indeed be sick but cannot die, so also Judea was indeed vexed before Christ, but it was not lost. But after they committed the horrible patricide—the children crucifying the Father and inflicting death upon the One from whom they had received life, and what is greater, the servants killing the Lord and men killing God—He struck them with such a blow that they can never be healed. Just as they committed such an evil deed as was never committed nor is to be committed, so also such a sentence came upon them as never came nor will come. It is more fitting to understand this of the consummation of the world, of which that former tribulation was a figure. Then truly will there be such tribulation as there never was. Then men will say, "Let the earth open and swallow us." For until then, all the wrath that comes from God happens so that the faithful may be tested and the unfaithful corrected; but when the Antichrist comes, such wrath will come that the unfaithful will perish altogether, and the faithful will be more fully crowned. For when many Christians, believing in the Antichrist, have received the mark of his name upon their right hand and upon their forehead, then the angels will go out with fiery chariots flying through the air, and with an invisible hand will sign all the faithful in whom, however, the mark of the Antichrist has not been found. From that time on, the plagues that are to come upon the earth, in which the world is to be brought to an end, will no longer touch the faithful who have been signed, but will strike those upon whom the mark of the Antichrist is found. For there will be great tribulation, such as never was. Was not the tribulation in the flood greater, when nothing remained of every creature except Noah alone with his family (Gen. 7)? But here, although many are killed, yet many escape. But in this respect this tribulation will be worse, because there the destruction was bodily, but here it is spiritual. Who, moreover, was bound by torments there because he worshipped God? On the contrary, they were punished because they would not worship God. But here, those who do not pass over to the devil, abandoning God, are to be afflicted with torments. Was not the tribulation in Sodom greater, where no one escaped from the fire except Lot alone (Gen. 19)? But there, it was a just vengeance of God against sinners, whereas here, it will be the cruel violence of the devil against the saints. Therefore, by how much the soul is more precious than the body, by so much is the perdition of souls more miserable than that of bodies. There, the wicked having been destroyed, the just escaped; here, however, the just being punished or put to flight, the wicked will rejoice. But even if there are any who are prudent, when they consider not the bodily state of this world—which still seems in some way to endure, although it itself is diminished—but the spiritual state of the whole of Christianity subverted, they understand that there was never such a spiritual tribulation as has occurred now from the time of the heresies corrupting everything. They perished, as we have said, all of them in the flood, but they perished bodily. They all perished spiritually before Christ, except the Jews, but they perished in ignorance: but now they have perished and are perishing in knowledge. For there is a great difference between those who are in ignorance and perished in ignorance, and these, who were indeed born in truth, but because of some worldly thing have passed over to lies knowingly, and have perished and are perishing in them. For perhaps the former will in some way have remission; but these will have no remission, neither in this age nor in the future, since they are the ones who have blasphemed and do blaspheme against the Holy Spirit. For they are to be judged, because they did not seek the truth; these, however, are to be condemned, because they despised it. It is a lighter fault not to apprehend the truth than to despise it once apprehended. 22. "And unless God had shortened those days, no flesh would be saved." The days will be shortened so that the atrocity of the tribulations may be tempered by a short duration. By "shortened days," however, we understand not by measure, but by number. For just as when the prophet says concerning the length of days, "Holiness becomes Thy house unto the length of days" (Ps. 92:5), we do not understand long days, but many; so also "shortened days" are not to be understood as short days, but few. "All flesh." For Scripture frequently uses "souls" for men: as there, "Seventy souls entered into Egypt" (Deut. 10:22). Frequently "flesh" is said for men, as there, "Hear my prayer, to Thee all flesh shall come" (Ps. 64:2). When, therefore, He calls them souls, He wishes to show the spiritual and perfect men; but wherever "flesh," the carnal men and the weak. Therefore, by saying, "No flesh would be saved," He wishes to show us that not only spiritual and perfect men, but even mediocre and weak men are to be delivered from that danger of persecution, not by the virtue of faith or the merit of their own works, but by the rapidly intervening coming of Christ. For He does not allow it to last longer for the sake of the sinners, so that even the elect might be endangered, but He is about to hasten for the sake of the elect, so that not even the mediocre may fall away; because God is more prompt to deliver the good than to destroy the evil. For even a goldsmith, if he finds gold mixed with dross, does not despise the gold because of the dross, but for the sake of the small amount of gold is content to accept the dross also. But also, the evil days of the saints are always shortened. It is written of the wicked: "Men of blood and deceit shall not shorten their days" (Ps. 54:24). But of the just: "He shall not give stumbling to the just forever" (Ibid. v. 23). Take for me, as a proof, the very seasons of the year. From the vernal equinox of the twelfth month, the airs begin to grow warm little by little through each day until the third month, and the days grow longer than the nights; likewise, from the autumnal equinox of the seventh month, the airs begin to grow cold little by little again through each day, and the nights grow longer than the days until the ninth month, when the birth of Christ is celebrated; and thus there are found nine months with airs that are mild and days that are longer, but three months with icy airs and short days. You see how God has mercifully dispensed that the evil days are found to be few, but the good ones more numerous and long. If, therefore, God has so mercifully dispensed the state of this world, which is held in common for the use of all men, how much more does He dispense the state of their life with greater mercy, so that both their will, tempted in evils, may shine forth, and the virtue of their will may not suffer failure through God rapidly coming to their aid. According to what the Apostle also says: "Let no temptation take you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able to sustain, but will make also with temptation issue, that you may be able to bear it." "Behold, here is Christ, behold there, do not believe." For what reason does He say above, before explaining about the abomination of desolation, "Take heed that no one seduce you: for many will come in my name, saying that I am Christ" (Matt. 24:4, 5); but here, after He has spoken about the abomination of desolation standing in the holy place, He says thus: "Then if any one shall say to you, Behold here is Christ, behold there, do not believe." If you are mindful that we have interpreted the abomination of desolation standing in the holy place as this impious heresy that would occupy the places of Christians, you understand that it was elegantly said. For by this, He signified how, even before this heresy of the abomination obtained the holy places, and before the churches of the various heresies were established, the seduction of some was to come: just as it has happened. And after it had obtained,
the seduction of some was to be all the greater: just as it is also happening now. For previously, the mere words of doctrines were causing error, but now the very churches of many heresies have been established. Therefore, at that time they were saying the bare word of each doctrine: "I am the word of truth," "I am Christ." But now, the professors of the various heresies say one by one, "Behold, here is Christ," that is, the Church, "and there," that is, the Church: because now, by not hearing the words of doctrines, but by seeing their churches, the weak Christians are scandalized. A Yet he further points to the Antichrist through these words, because at that time the saints, placed in many tribulations, will strongly desire the coming of Christ, as their carnal nature is no longer enduring it. We have said sometimes that the devil does not cast a kind of temptation into a man, but he considers the desire of each person, and according to what he sees a man desiring, he takes from it an occasion for tempting. Whence even Christ, when He had sensed Him hungering, he tempted with hunger. And when he had seen that Adam and Eve possessed a love of divinity, he seduced them with the promise of divinity. And when he had found Judas to be avaricious, he drew him to the betrayal of the Savior through the greed of money. When he had found Samson to be a lover of women, he cast him down through a woman (Judg. 16). So, therefore, even then, the devil, seeing the saints placed in straits and strongly desiring the coming of Christ, first because of the intolerable persecutions, and then because of the promise of that time of Christ’s coming, which had been made in the Scriptures, he was for this reason trying to seduce the saints under the name of Christ and the prophets. And those whom he could not overcome by various tortures, having been defeated in his own gullibility he armed himself with fraud, saying through his ministers: "Behold, here is Christ, behold, there." For when some disturbance of affairs occurs, then lies abound. For everyone, while he either fears adversities or desires prosperous things, generates new rumors for himself. And thus the devil casts B suspended human souls with invented occasions, announcing this in the ears of men, displaying that before their eyes, which he recognizes each one is either fearing or desiring. For just as a sick man placed in pains easily believes everyone who shows him something for a remedy, not judging the persons of the healers, nor discussing their artifices: for the very anxiety of pain compels one to believe all things from all people: so too would the saints, placed in the necessity of persecutions and being as it were sick, desiring the refreshment of Christ, easily believe all who report something about Christ. For the very necessity of pressure compels them to believe. 21. "For there shall arise false Christs, and false prophets, and they shall show great signs": not useless, nor vain, which the ministers of the devil are accustomed to manifest, but great ones, that is, useful and full, which the saints were accustomed to perform. For in the time of the apostles, and afterwards, the ministers of Christ indeed were performing useful and full signs from the right hand: such as healing the blind, and doing other things of this kind; but the ministers of the devil were performing useless and vain ones from the left hand, which might indeed excite admiration in those who see them, but would profit no one unto utility. And it was possible from this to judge between the ministers of Christ and the ministers of the devil, who were performing useless and who were performing useful signs. But at the end of time, power is to be granted to the devil, as Peter explains in the history of Clement, that he may perform useful signs, and from that part through which the saints were previously accustomed to perform them, so that we may no longer recognize the ministers of Christ by the fact that they perform useful signs, but because they do not perform these signs at all. But pay attention to the reason why God ordained this: because it is not always the time for vocation, as Wisdom says: "A time to gather stones, and a time to cast away" (Eccl. 3. 5). The time for gathering stones was when the living stones, that is, the faithful, were being called from infidelity to the faith. But there will be a time for casting away stones, when the Church is handed over to temptation, so that the stones, that is, the Christians, who do not progress unto the edification of the body of Christ, may be cast outside. C Therefore, so long as there was a calling to the faith from infidelity, the servants of Christ performed signs: because signs are testimonies of divine vocation, so that the truth of the preaching may be commended by miracles; but when the vocation ceases, seduction will begin, recalling men from the faith to infidelity. Therefore, as seduction begins, the aids of seduction must be delivered to the devil, that is, the power of performing signs, so that by signs and wonders he may commend his lies as truth. But perhaps you say: If God granted to the devil the power of performing signs, how does He Himself command that the saints not be seduced? If, therefore, He does not want them to be seduced, why does He give the devil the power of seducing? But if He wants some to be seduced, why does He command all not to be seduced? Listen. He grants to the devil the power of seducing so that evil people might not remain among the good near Christ: He commands, however, that the good might not cross over among the evil to the devil. For just as it is cruel for the faithful to perish with the infidels, so it is unworthy for the faithful to be glorified with the infidels. So that they may be sent into error, if it be possible, even the elect. He did not say, "To seduce, if it be possible, even the elect," but, "To be sent into error." For frequently the saints, seeing some operations of the devil hidden under the guise of piety, while they are not able to understand the profound snares of the enemy, are troubled in their heart, and are scandalized, and say: "What is this that is happening?" Yet they are not easily swayed so as to believe; and if they are defeated in their sense, as men, they stand as if invincible in faith. But wishing to show the magnitude of the signs, he therefore says, "If it be possible": since, as far as the magnitude of those signs is concerned, it can happen that even the elect are seduced: but they are not seduced for this reason, because they cannot perish, whom God has foreordained unto life. When, therefore, he predicts the magnitude of the signs, the power of God is demonstrated in the preservation of the faithful. And these things are likewise understood to apply to the time of heresies. For false Christians are the false truths of heresies: but false prophets are the preachers of false truths. They do, however, show signs, doing the same things in simulation that the faithful do in truth. For they practice chastity, and celebrate fasts, and give alms, and fulfill every ecclesiastical canon. D And do not let it seem to you to be a great sign of seduction, when you see the devil doing the works of God? 25. "Behold I have told you beforehand." These are words of warning, so that no one might say: "I saw him performing such signs as Christ Himself performed, and therefore I believed, thinking him to be Christ." Therefore He says, "Behold I have told you beforehand": so that He may take away the excuse of ignorance from men, and the preceding warning may make the subsequent punishment just. For it is mercy to forestall danger with commands. For He does not want anyone to perish, who shows to all the coming of perdition. 26. "But if they say to you, Behold he is in the desert, go ye not out; behold in the closets, believe it not." Now He gives this third command concerning guarding against seductions. The first is, "See that ye be not seduced: for many shall come in my name, saying, I am Christ." The second, "Then they shall say to you, Behold here is Christ, behold there, believe it not." The third, the present one, saying: "If they say to you, Behold he is in the desert, go ye not out; behold in the closets, believe it not: That in the mouth of two or three witnesses every word may stand" (Matt. 18. 16), so that the threefold denunciation might make the negligent man inexcusable. Therefore, He gave the first command concerning future seductions, before the abomination of desolation was set up in the place, and before the churches of the heresies were built. The second, however, concerning seductions to come afterwards, as we have already said above. The third, indeed, very manifestly concerning the time of the raging Antichrist, saying: "If anyone shall say to you, Behold he is in the desert, go ye not out. For they want to seduce you." But let someone say, "What then? If the faithful do not then go out into the desert, or do not enter into the closets: could they by this very fact be able to avoid the danger, especially when then the Antichrist shall contain all things everywhere, both inside and outside, and in the city and in the desert?" But look, because by saying this He shows, that then the faithful will be hiding in
A certain more secret places, with God hiding them rather than place itself, as it is written: "You shall hide them in the secret of Your presence from the provocation of man; You shall keep them secretly in a tabernacle from the strife of tongues" (Ps. 30. 21). He warns them therefore, lest perhaps, having heard of Christ's coming, they go forth into the open through seductive men, and are either caught having gone out into the desert, or are shut in having entered into houses. For what would Christ's coming do in the desert? Does He love the loneliness of places more than the congregations of men? Or does He fear men, so as to hide in the desert? For if, when He came to suffer, He did not fear kings or judges, but preached the word of piety among impious peoples: how will He fear then, when He comes to judge sinners? If anyone says to you, "Behold, in the houses," do not believe it. For you do an injury to the Divinity if you seek Him in houses, who fills heaven and earth: or if you think that He hides who comes to resist the proud and to exalt the humble. In His first coming, He came hidden in the body, that He might test the faithful; but in the second coming, He will come manifest in glory, that He may reward their faith. Therefore, then it was necessary that He be sought; but now He is not to be sought so that He might be believed in, but He Himself seeks those by whom He is believed in.
Spiritually, however, concerning the last times, these things are to be explained in this way. There are heresies that color their lies in a certain way with the authorities of the Scriptures: and there are others that are so entirely against the Scriptures that they cannot color their lies with the divine Scriptures. Therefore, He calls those heresies "deserts" whose dogmas are entirely devoid of the Scriptures. But "house" refers to those heresies that color themselves with the examples of the Scriptures, although they are not true houses, yet they appear to be. Or thus: "house" refers to heresies, and "desert" to Judea, according to what is written about it: "Behold, your house shall be left to you desolate" (Matt. 23. 38). Or thus: He calls all heresies which are desolate of truth "deserts," and by "house" He means the Churches of Christ; as if He were saying: "I do not say, if they say to you, 'Behold, Christ has appeared in those heretical Churches, or in these,' but even if they tell you that Christ has appeared in the very true Churches, which are also God's—that is, your houses—do not believe them when they say these things about Me, because this is not worthy of the knowledge of My divinity." By this He shows how seducers frequently go out from the very true Churches, and therefore one should not believe even them, unless they say or do things that are consistent with the Scriptures. Therefore, do not you go out, do not believe. He does not command them not to go out of their houses or cities. For these things are not to be said to those sitting in a house or in a city: but, "Do not go out from the rule of truth which I have delivered to you: do not believe: for just as smoke precedes fire, and battle precedes victory: so also, before the glory of Christ, there is the temptation of the Antichrist."
27. "For just as the lightning goes out from the East, and appears even to the West, so will the coming of the Son of Man be." Wishing to show the manifest and swift coming of Christ, He introduced the likeness of lightning. For just as when lightning has gone out, it is not only seen by men, but it is not B yet seen worthily according to the quality of its brightness: so when Christ comes, not only will all see Him, but they will not be able to see Him sufficiently according to the measure of His glory. And not only will His magnitude fill every place, but every place will still fail in its greatness, as it is written: "A fire shall go before Him and shall inflame His enemies round about. His lightnings have shone forth to the world; the earth saw and was moved" (Ps. 96. 3, 4). Who, therefore, that sinners will see, even unwillingly: how will the saints not see Him desiring Him? And just as lightning crosses all things in the twinkling of an eye, so the Son of God, not yet coming, will appear as having already come. For if the sun, which was created for our service, has such virtue of splendor that, in whatever part of the sky it may be, it appears everywhere as if it were present: how much more will the spiritual Sun, Christ, when He comes, be seen in the whole world, and the world itself will be seen in Him? But the Apostle says: "Which in His times the Blessed and only Potentate [shall show] (1 Tim. 6. 15):" he did not say, "Whom He will send." For Christ, since He is everywhere, does not come from place to place, but is shown everywhere, He who was hidden everywhere.
28. "Wherever the body is, there will the eagles be gathered together." For Scripture speaks about vultures in Job: "That wherever the body is, there will the young of the vultures be found" (Job 39. 30). For this is natural to vultures, as some say, that they even sense corpses across the sea. Since, therefore, vultures are base birds, for this reason He adapted the names of eagles to vulture-like habits, so that in the habits of the vultures, the gathering of the saints to Christ's coming is shown, and in the royal eagles, the royal dignity of the saints is shown. For the saints are likened to eagles because, just as the young of eagles are tested by the sun, so that if they can look with a direct gaze against the rays of the sun, they are understood to be legitimate; but if they cannot, they are known to be adulterine: so also the children of God are tested by Christ's justice: for if they can receive the words of justice with a full heart, they are understood to be legitimate; but if they cannot, they are known to be born of the devil.
29. "And immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven." When the master of the house dies, his whole house is troubled, the whole family mourns, and with their tunics torn, they cover themselves in black garments: so also, with the human race, for whose sake all things had been created, standing at its end, the whole world is saddened, all the ministries of heaven mourn, and having laid aside their brightness, for mournful garments they will be clothed in darkness. For the sun will be darkened, and the moon will not give its light: either because they are grieving at the unworthy persecution of the saints, or are indignant over the worst works of the impious, or are demonstrating the final wrath of God upon them, so that while the impious are still living upon the earth, a taste of infernal darkness may already be given. Whether in this way or that, rightly does the night intervening between day and day proclaim that after a little while a new day of resurrection is to be born. For it will be divided, lest the nature of this age and that one should seem to be one and the same. For just as we all die carnally, so that we may rise spiritually: so also that day is interrupted by darkness as if by a certain death, so that it may be born anew. Or certainly because, spiritually, iniquity C is understood as night, but justice as day. Now from the birth of Christ, light has arisen, the prophet saying: "In the evening weeping will remain, and in the morning, gladness" (Ps. 29. 6). Morning is called the time of Christ. This day of justice is ended at the exit of the world, darkened by the shadows of iniquities and errors. Concerning which the Lord also says to the apostles: "Walk while you have the light, lest darkness comprehend you" (John 12. 35). "The sun shall be darkened," that is, the knowledge of Christ will be silent. "The moon shall not give her light," that is, the Church will not demonstrate the brightness of her holiness. "The stars shall fall from heaven," that is, those who seem to be saints will transgress and fall from their heavenly dignity. For regarding what was said of the devil, "How did Lucifer fall from heaven, who used to rise in the morning?" (Isai. 14. 12), the apostles or the saints interpret it not as from the height of the sky to the earth, but from angelic dignity to the ignominy of darkness. Now how many of the Christians will transgress, Daniel signifies: "And of the learned," he says, "many shall fall" (Dan. 11. 35). Therefore, just as a storm stirs up the clouds, and the clouds cover the sun, so the persecution of the impious will stir up transgression, and transgression will obscure the brightness of the Christian religion. Whence the prophet says in another place: "The sun shall be turned into darkness, and the moon into blood" (Joel 2. 31): that is, the Church, either because of the constant slaughter of the saints, or because the Christians themselves, raging against the justice of the Christian religion, will fight among themselves. This, if understood even of the time of this heresy, has a convenient exposition. In what way? From the time that this heresy obtained the holy place of the Church, as the abomination of desolation, and the army of the Antichrist is established, Christ's sole truth is
obscured: the Church could not give the clear splendor of its faith, and many Christians, who were reasonable stars, fell from the firmament of the holy Scriptures.
30. *Then shall appear the sign of the Son of man in heaven.* Some think the cross of Christ will be shown in heaven; but it is more true [to say] that it is Christ himself, bearing in his body the testimonies of his passion: that is, the wounds of the lance and the nails; so that what was written might be fulfilled: *And they shall look on him whom they pierced* (Apocal. 1. 7). Finally, in the place where the present evangelist says: *There shall appear the sign of the Son of man*, other evangelists said only this: *And they shall see the Son of man coming* (Mark 13. 26, and Luke 21. 27): evidently showing that the sign of Christ is the body of Christ itself, which is to be recognized by the sign of his body, by those who crucified him. Whence in the Acts, the angel says A to the apostles thus: *This Jesus, who has been taken up from you, shall so come, as you have seen him going into heaven* (Acts 1. 11). He is not carried thus in such a cloud: nor indeed did he ascend with such glory as he is to come with to judge; but, *He shall so come*, that is, in the same manner with this body with which he ascended. You see, therefore, that his body is given to the apostles as if it were a sign, saying: *He shall so come*.
Why did Christ keep his wounds? Do you wish to know why he kept the wounds of his body as a sign of his passion? Hear him after the resurrection saying to Thomas: *Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing* (John 20. 27). He who raised his dead body, who took a rib from the side of Adam and supplied flesh: could he not also have healed his body and raised it up whole? But he indeed raised his body, yet he preserved his wounds, so that on the day of judgment they might serve as a testimony of the passion against the Jews, and all who, denying that the Son of God was crucified in the body, Judaize. Therefore, as if to a manifest sign, he B conveniently subjoins, saying: *Then shall all the tribes of the earth mourn.* For the Jews will mourn, seeing him alive and life-giving, whom they thought to be a dead man, and, being convicted by his wounded body, they will not be able to deny their wickedness. The Gentiles also will mourn, who, deceived by the vain disputations of philosophers, thought it to be unreasonable folly to worship a crucified God, and attributed to the creature the glory of the Creator. Sinful Christians also lament, who loved the world more than Christ, when they hear him saying these words to them: "I was made man for your sake. For you I was bound, mocked, beaten, and crucified. Where is the fruit of my many injuries? Behold the price of my blood, which I gave for the redemption of your souls. Where is your service, which you owe me for the price of my blood? I held you above my own glory when I was God, appearing as man, and you have made me more vile than all your possessions. For you loved every most vile thing of the earth more than my justice and faith." The heretics will mourn for themselves, who called him a mere man crucified, when they see that he is the Judge, into whom the Jews have thrust themselves. For how can he argue against the Jews as killers of the Son of God, if it is not the Son of God, but a mere man who was crucified? And then *all the tribes of the earth shall mourn*, because there is no strength to resist him, and no possibility of fleeing before his face, nor any place for repentance: out of the anguish of all things, nothing remains for them except mourning. Rightly will they mourn, because then neither will riches profit the wealthy for almsgiving, nor will righteous parents intercede for their parents, nor will the angels themselves speak a word for men, as they were wont to do: because the nature of judgment does not admit of mercy, just as the time of mercy does not admit of judgment, as the prophet says: *I will sing of mercy and judgment to thee, O Lord* (Psal. 100. 1). In the previous advent, when the apostles wished to bring down fire from heaven, he said: *You know not of what spirit you are. The Son of man came not to judge C the world, but to save it* (Luke 9. 55-56). But concerning the second, he says thus: *For the Son of man shall come in the majesty of his Father, and then shall he render to every man according to his works. And they shall see the Son of man coming in the clouds of heaven with much power and glory* (Matt. 16. 27).
31. *And he shall send his angels with a trumpet and a great voice, and they shall gather together his elect from the four winds.* If a worldly king ever commands some procession or expedition among the people, all the dignities are moved, and the army is exercised, the whole city is in a ferment: how much more, when the heavenly King arises to judge the living and the dead, are the angelic virtues moved? Terrible ministers, preceding a more terrible Lord: the Cherubim and Seraphim are prepared for the seat of the One, and the reasonable throne is to carry the living Wisdom. For a dead thing cannot be that which carries life. Before him, instead of candlesticks, living lightnings will go forth, and instead of trumpets, horrible thunders. Such as the king is, such is the preparation of the king. Truly a great voice of a terrible trumpet, to which all the elements obey, which splits the rocks, opens the underworld, passes through the enclosures of darkness, crushes the gates of brass, breaks the adamantine and iron bolts, shatters the chains of death, and from the deep abyss assigns the souls delivered to their bodies. All these things he will finish in the act, more quickly than an arrow passes through the air, as the Apostle says: *In a moment, in the twinkling of an eye, at the last trumpet. For the trumpet shall sound, and the dead shall rise again incorruptible* (1 Cor. 15. 52). At that voice, the dust already dissolved into the bodies of the dead is constrained into new members. At that voice, as if [from] one person held liable, the whole sea is searched, so that if it retains anything of human bones, it may return it without contradiction. At that voice, from the four parts of the world, D the spirit is gathered, which may revive the sleeping people.
32. *And from the fig tree learn a parable.* Why does he take the similitude of summer not from other trees, but rather from the fig tree? Because after other trees have begun to bud, it frequently happens that approaching cold cuts short the summer, and the trees harden again: but the fig tree, because it buds after almost all the trees, cold rarely intervenes after the fig tree. Therefore, the Church is thus compared to that time, on account of the indubitable advent of the new age. But let us see what this assimilation of the thing is. The fig tree softens into leaves by the good temperament of the spring season, but the Church, afflicted by miserable persecution, is compelled toward death. But the Lord did not relate this assimilation of gladness from the fig tree to bodily affliction, but to the spiritual progress of souls. For when the carnal things of man are afflicted, then his spiritual things flourish, as the Apostle says: *And you became followers of the word of God in much tribulation, with joy of the Holy Spirit* (1 Thess. 1. 6). For just as by the vernal breath trees are loosened into leaves and fruit: so by persecutions souls are excited to virtue. And therefore the fig tree is always likened to the Church: because just as the fig tree under one bark contains many grains enclosed within the viscera of sweetness: so the Church under one body embraces many Christians gathered within the viscera of its charity. Then for another reason: almost every tree provides fruit in one time: for within a few days they both ripen and fall; but the fig tree, from the time it begins to bring forth fruit, does not cease to bear fruit until winter: for some are gathered ripe, and others proceed thence. So the Church, from the time it began to offer saints, will not cease until the end of the age. For in each time some sleep, [and] others are born. Concerning this fig tree, we made an interpretation under another aspect in Mark, estimating everywhere what is true, not affirming, so that according to what shall seem [best] to each one, this may be approved.
34. *Amen I say to you, this generation shall not pass, till all these things be done.* A doubtful matter always makes a man negligent. For we brace ourselves magnanimously for that which we know without doubt is coming to us. Therefore, lest the apostles, hearing [this], take up certain danger for something uncertain, and, doubting his advent, abandon themselves to negligence
A they place, therefore, confirming his discourse with an oath, he says: *Amen I say to you, this generation shall not pass, till all these things be done.* Because against a great danger a great preparation is necessary: and a great preparation requires constant and cautious admonition. And it must be known that Christ does not wish to show his apostles that that temptation is to happen immediately, but that it is absolutely going to happen. Therefore he does not mean those men who were born at that time, but the family of the race itself. This generation: that is, either of those causing this temptation, or of those suffering it, or of sinful men, or of demons who work in them. For each will not cease to be in the world until the consummation occurs, so that he may say to them: *Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels* (Matt. 25. 41). For it is necessary that as long as faith is being tempted, the temptation should be reserved. Or certainly he means the generation of Christians, that is, This mortal generation shall not pass to immortality until, that is, these things have been consummated, so that afterwards it may become immortal and impassible. 55. *Heaven and earth shall pass, but my words shall not pass.* Because heaven and earth were created for your service, but my words were arranged for your governance. Heaven and earth are subject to vanity, as the Apostle says: *For the creature was made subject to vanity* (Rom. 8. 20). But truth by nature knows not how to lie, nor can it ever perish.
Homily L, from Chapter XXIV
*But of that day and hour no one knoweth, not the angels of heaven, but the Father alone. 37. For as in the days of Noe, so shall also the coming of the Son of man be. 38. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, even till that day in which Noe entered into the ark, 39. and they knew not till the flood came, and took them all away: so also shall the coming of the Son of man be.* Until now he has explained the signs of the consummation, preceding before the consummation: now he teaches that the final destruction of the world will come suddenly, while men suspect nothing of the kind as yet, according to what the Apostle also says: *When they shall say, peace and security, then shall sudden destruction come upon them* (1 Thess. 5. 3). And he even poses it concerning himself, saying: *But of that day and hour no one knoweth.* That is, not only any of men, but not even any of the angels, nor the Son himself, but the Father alone: so that no one may take it ill that God has placed that day in uncertainty, since even concerning himself the Son is uncertain. Something similar is written also in the Acts of the Apostles. For when his disciples had asked him: *Lord, wilt thou at this time restore again the kingdom to Israel?* (Acts 1. 6, 7), he answered them: *It is not for you to know the times or moments, which the Father hath put in his own power.* It is fitting on this occasion to admonish that, since many men, especially those who seem learned, when asked some question, if it happens that they are ignorant of what is asked, blushing for fear of appearing to be ignorant of anything, because they are thought to know everything, color over false things as true, and say to others what they have not heard from Christ. Therefore, considering this passage, they ought not to blush to be ignorant of some of the mysteries of God, when they read that Christ himself did not blush to confess his own ignorance in order to reply, because *Of that day and hour no one knoweth, not the angels, nor the Son*: especially since there is great depth to the mysteries of God: yet he does not lie, when he received what he knows from the Father. He justly denies his own knowledge, which is not from him, just as elsewhere when he was good, he denied that he was good, because his goodness was from the Father. And lest he be thought to have denied that he knew on account of the human dispensation, he did not say, Nor the Son of man: because he would have spoken according to his divinity, not according to his human nature. For between the Son of God and the Son of man there is no difference. Behold, we know the signs of old age, but we are ignorant of the final day: so too we know the signs of the passing world, but we do not know its end. For just as when we see an aged man, we know that he is about to die, but when, we do not know: so also B when we see the world perturbed, we know that it is going to fall, but we are ignorant of the day. It is indeed fitting for men to know the mystery of God. For even a servant becomes more faithful regarding the service of his master when he begins to entrust his secrets to him. But that knowledge is good which profits the one who knows unto edification: but this knowledge, which profits us nothing, is more harmful, and is superfluous. Therefore, because God does not tell all mysteries to men, he does not begrudge our knowledge, but because the knowledge of all mysteries does not profit us. For as it was in the days of Noe, so shall the coming of the Son of man be. As they were in the days before the flood eating and drinking, and marrying and giving in marriage. What he says, *As it was in the days of Noe, they were eating and drinking, marrying and giving in marriage*; he does not forbid eating, or drinking, or marrying. Nor indeed is it right that he should destroy what he himself established: but he commands us, that what we do carnally, we should do spiritually, performing it for the glory of God, so that our carnal things may become spiritual because of a spiritual purpose. Who is it that eats and drinks for the glory of God? He who considers that he has received from the hand of God what he eats and drinks. But who considers that he has received from the hand of God? He who works righteousness and fears to offend God. For even that servant, as a faithful servant, eats in the house, who considers that he has received from his master in order to do the master's work. For he who does not fear to offend God, he without doubt does not consider that he has received from God what he drinks; but he eats for this reason only, because he is flesh. But who is it that marries for the glory of God? He who marries either because of a desire for good children, or fearing the danger of sin. Who is it that marries because of a desire for good children? He who, after he has had children, keeps them in the discipline of God. Otherwise, he who neglects his children, he did not desire to beget for God, but for the devil. Who is it that marries because of the danger of sin? He who, after he has married, preserves his marriage chastely. But he who, because of marriage, abuses his love indifferently, he has married not because of the protection of his soul, but because of the abundant lust of the flesh. Therefore, he who eats and drinks in this way, does not seem so much to eat and drink as to work the glory of God: because he does not serve himself, but God. And he who marries in this way, does not seem so much to marry as to work the glory of God: when he does not multiply for himself, but for God, and preserves it without sin. He therefore wishes to say this. As before the flood, with the fear of God departing from men, men did nothing for the glory of God, but everything for the sake of the flesh alone: for whether they were eating or drinking, they were not eating or drinking for the glory of God, as the Apostle commands (1 Cor. 10. 31), but for the sake of carnal pleasure alone: so it shall be around the end of the world. For just as men, who are entirely subject to the flesh, even if they have a soul; yet are called only flesh, as Scripture testifies: *My spirit shall not remain in these men, because they are flesh* (Gen. 6. 3). But in whom the part of the soul prevails, even if they are carnal, they are called spiritual, as the Apostle says: *But you are not in the flesh, but in the spirit, if yet the spirit of God dwell in you* (Rom. 8. 9). So the works of men, even if they are spiritual, if they have been done for the sake of the flesh, for example, if one does a good work for the sake of men, it is found to be carnal: and even if it is carnal, if it has been done for a spiritual sake, that is, for the glory of God, it is found to be spiritual because of the spiritual cause. *As it was in the days of Noe* (Gen. 7). That is, so shall the general destruction be, so sudden. Just as then all creation was destroyed, but only the ark escaped, made of square beams, bearing eight souls: so also at the consummation all heresies shall perish, one ark only shall be saved, that is, the Church of Christ, gathered from righteous men. Just as then whatever was outside the ark perished, so also in the end whoever shall be outside the one Church of truth, shall perish. Which Church has eight rulers, seven spirits, which Isaiah enumerates (Cap. 11. v. 2, 3), and the only-begotten God: so also Solomon says: Wisdom hath pre-Apared for herself a house, and hath underpinned it with seven pillars (Prov. 9. 1): and He who underpins is the eighth. But it is sudden, not announced beforehand, nor believed by anyone. And what wonder, if they hear that the world is to perish and do not believe? Behold, men hear daily that they are to die, they see others dead daily, and yet they do not believe they will die. But if they believed they were to die, they would not do those things for which they die, that is, they would not do things worthy of death. If, therefore, they do not believe that what they see happening daily to others will happen to themselves, how will they believe that future thing which has never yet happened? 40. *Then two shall be in the field; one shall be taken, and the other left.* I think no person of sense doubts B that these things are spoken especially in parables and ought to be understood spiritually. And the first parable is posited concerning common just men and sinners. The second concerning pious and impious teachers, since all men are either learners or teachers. And Luke the evangelist indeed explains it concerning two in a bed, and two at the mill: but the present Matthew concerning two in the field, and two at the mill. For where Luke (Cap. 17. v. 34) placed two in a bed, there Matthew placed two in the field. From which it is given to us to understand that both evangelists desired the bed and the field to be understood as the same thing: because those who are in the body are in the world, and those who are in the world are in the body. For "the world" is understood as nothing else but "man"; on account of which it is fitting to understand "the field" as this world, just as the Lord interpreted above in the parable of the tares sown in the field (Matth. 13. 38). Two, therefore, in the field: all Christians living in the same world, yet not occupied in the same acts. And the just indeed shall be taken, but the sinners shall be left. All the just are typified in one man, and all sinners in one. 41. *Two women grinding at the mill; one shall be taken, and one shall be left.* Who are these women grinding? I think, Churches, of which one is that of which the Lord says: The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal (Matth. 13. 33). For just as, although there are many just and sinners, yet because there are two parts of all, they are placed in two persons: so also, although there are many Churches of heresies, yet one Church of all heresies is spoken of, and one of Christians. One woman grinding, therefore, is the Church of Christ. The mill is the orb of the world, on account of its roundness, as it is written concerning it: The voice of thy thunder is in the wheel (Psal. 76. 19). The superior stone is the word of truth, which descends from heaven, that it may embrace all earthly things, and protect them at once, and press, and grind: but it is called a stone, on account of its strength. The inferior stone, however, is every word of impiety, which is called a stone on account of its hardness, which ascends from the spirit of the world from below, that it may receive all the grains coming from above, and oppose the word of truth. This grinding Church, therefore, that is, preaching, leads around the word of truth, that is, the superior heavenly stone; and leads it around through the orb of the world, and leads it around over the whole human race, that as often as God sends from above beneath the bosom of the word, it may grind them, that is, instruct them, and force them to cast off the husk of the old man, useless and unpleasant: in order that, being stripped, they may become pure medulla and spirit, that is, so that they may no longer be flesh, but spirit: and may become the finest flour, and worthy for the sacrifice of God, according to what the Apostle admonished, saying: Strip yourselves of the old man, who is corrupted according to the desires of error, and be renewed in the spirit of your mind (Ephes. 4. 22. 23). As, therefore, grains in the husk, unless they have been ground, and have cast off the husks and the bran and have proceeded according to what they are within, although they have received water, are not joined to one another, so that one bread may be made from all, although they also received leaven, they are not leavened: so also men, unless they have been ground under the word, that is, catechized, so that with bodies cast off they may be made spiritual, although they have also received the water of baptism, although the word of faith may have been sent into them, like leaven: they do not agree together, nor can they savor of one thing, that they may be made one body, because they have not been ground. As, therefore, wheat is ground between two millstones, and is separated from its husk, and becomes clean flour: so the faithful in the midst, by the word of God urging them from above toward faith and justice, and then from there by the impious word compelling them toward infidelity and sin, are crushed, and cast off all their carnal things, and are made spiritual. But that woman also is seen to grind, and leads around the word of falsehood, light and fragile: therefore she does not even grind, because she has not the divine power of their word, nor is she the superior stone. For how does falsehood oppose falsehood, or iniquity oppose iniquity, so that anyone may be ground between them? Therefore their people are not ground. But consider and understand. If they cast off carnal things, they become spiritual, and they are ground. If they are in the same faith, all are ground. But if they are according to the old man, if they taste otherwise again, how are they ground? For from above the word of truth does not compel them toward faith, as a superior stone; for they do not have it; but from below the word of impiety does not afflict them, because they willingly rest in it. How, therefore, are they ground, when the word below does not pinch, nor the one above press? She, therefore, shall be taken, who is seen to be the Church and is: but she shall be left who is seen, and is not. Some, however, also explain it in this way. They who are grinding are the children of Israel, but the mill is the word of the Law: which they turn and grind, these are the commands of God in the Law, which, as if grinding the grains of wheat bit by bit, that is, as far as concerns themselves, diligently treating the commands of God, yet never bringing forth a nourishing bread from them. But the nourishing bread is the only-begotten God the Word, who is contained within the commands of God according to the prophecy, whom the children of Israel, interpreting carnally, never brought forth to the manifested. But of the children of Israel who are grinding, one synagogue is seen indeed, but in truth there are two. One of the iniquitous, and according to the flesh of the Jews: the other of the saints, and according to the spirit of the Jews. God will therefore take this synagogue of the holy and spiritual Jews—which is grinding, and is a redundant mill, and one that draws the mill of the Law without progress—at the end of this age now lying in death, and will deliver it from the mill: but he will leave that other one according to the merit of its infidelity and perversity.
Homily 51. From Chapter 24.
42. *Watch therefore, because you know not what hour your Lord will come, etc.* For by what reason is the day of his own death hidden from man? It is clearly so that he may always do good, always expecting his death. By the same reason the day of the coming of Christ is also hidden from all men, clearly so that not one generation should be saved, knowing His coming, but all, so that in every single generation the coming of Christ might be expected. Therefore also to His disciples asking Him, *Lord, will you at this time restore the kingdom of Israel?* He answered: *It is not for you to know the times or moments, which the Father has put in his own power* (Act. 1. 6. 7). 43. *But know this, that if the goodman of the house knew at what hour the thief would come, he would watch indeed, and would not suffer his house to be broken through.* The goodman of the house is every one of us according to the soul in the house of his Father: but the thief is the devil: and the house, our bodies: the doors are the mouth and ears, but the windows are the eyes. As, therefore, through doors and windows the thief enters quickly, and despoils the householder: so through the mouth and ears and eyes of a man the devil easily finds an occasion toward the soul, and makes it captive, as also in Jeremiah something of this kind is written: *For death has entered through our windows* (Jer. 9. 21). If therefore you want to be secure, place gates, that is, the law of divine fear, at your mouth, that you may say with the prophet: *I said: I will take heed to my ways, that I sin not with my tongue: I have set a guard to my mouth* (Psal. 38. 2). Wisdom says: *Shut up your* [ears] with thorns.
A Since our bolts are fragile unless God guards them—for *unless the Lord guards the city, he watches in vain who guards it* (Psal. 126. 1)—let us entreat God together with the prophet, saying: *Set a guard, O Lord, to my mouth, and a door of restraint around my lips. Do not turn my heart to words of malice* (Psal. 140. 3, 4). Set bolts upon the windows of your eyes, so that you may say with the most chaste Job: *I made a covenant with my eyes, that I should not conceive a thought against a virgin* (Job 31. 1). Also: *If I have coveted the field of my neighbor, let me sow, and let others reap* (Ibid. v. 8). Also, because the bolts of our windows are fragile, let us invoke the Lord with the prophet, saying: *Incline my heart to your testimonies, and not to avarice. Turn away my eyes that they may not see vanity* (Psal. 118. 36, 37). What then? Does the soul not know when the thief enters through these gateways? It truly does not. And indeed, when it is being led to sin, it knows; but when it enters, it does not. Therefore, one must keep watch and close all these gateways: the mouth with holy narrations, the ears with pious hearings, the eyes with the contemplation of the wondrous works of God, and the mind with heavenly thoughts. For it is not sufficient that one should not speak, or hear, or see, or think evil things. For he who does this has closed his gateways, yet has filled and blocked them with evils against goods, so that the good spirit has no place to enter. But he who puts away evils from them but does not receive the good is said to have his gateways open. Therefore, the enemy, finding them vacant, enters into the soul. For this reason it is necessary that the soul's gateways should not only be vacant of evils, but also closed, filled, and blocked with goods against evils, so that the evil one may not find a place to enter. Hence also wise Peter says in Clement, how one ought unceasingly to think and speak of things of God; for if the mind is occupied with these, the evil one finds no place in the mind. Consequently, the Prophet did not only say: *Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the chair of pestilence*; but he added: *but his will is in the law of the Lord, and on his law he shall meditate day and night* (Psal. 1. 1, 2). And Paul, when he says, *Our wrestling is not against flesh and blood*, did not say only: *Put away evils;* but, *Put on the whole armor of God, that you may be able to resist in the evil day* (Ephes. 6. 12, 13); that is, do all good works. For as a vessel, while it is full of something, does not receive what is poured upon it, but if it is empty, it receives whatever is cast into it; so man, as long as he is occupied with evils, does not receive the good; and if he is occupied with goods, he repels the evil. But if he has occupied himself with neither the one nor the other—that is, if he has attended to neither goods nor evils—every spirit enters into him. B Yet entering, it does not immediately lead him to sin, but first delights him with evils and binds his sense to carnal desires, and afterwards leads him to sin, when now, even if he understands that what he does is evil, he cannot resist against the evil. If, therefore, through your negligence in guarding the house of the body in this way, the thief, the devil, has entered and has stolen the garments of righteousness with which God clothed you when you were reborn in baptism; if he has stolen the gold of your intellect, if the silver of the divine utterances, which you perhaps fashioned with much labor; if the linens of the graces which God gave you when he adopted you as a son, and the rest of your spiritual riches, taking them while you were asleep, and has made you a beggar and naked, like Adam the serpent; what will you do? How will you approach naked before the sight of your Lord (Gen. 3)? And he indeed, being made naked, hid himself among the trees of paradise; but you, under what cleft of the rocks will you hide from the face of the Lord when He comes to shake the earth? And Adam indeed was sought and found by God; but you will be cast out and will perish, because he, ignorant of the serpent's cunning, was made naked through his simplicity; but you, knowing, admonished by so many Scriptures, have been made naked through negligence. Wherefore, he indeed was clothed with mortality for a time, but you are to be delivered to death forever, especially if the end overtakes you before you have woven other garments for yourself through penance. For the first is granted freely by God; the second, however, is recovered only with difficulty and with much labor and mourning, as this parable shows. C Let us therefore come to the very cause of the parable. Every man, if he knew when the day of the Lord was to come upon him like a thief (but coming unexpectedly like a thief), would anticipate it and would not allow his house to be dug through. I do not say that he would repel the thief from himself, but that he would do justice, so that when the sentence of God came, he would not be dug through as one ignorant, but would be called as one already prepared for departure. When sinful souls are delighted in the body and rejoice as if in their own proper dwelling, the angel of death comes with the sentence of God, digs through the body, and violently tears the soul away from it; but righteous souls, which are not delighted in the body, but are as if it were in exile, when the sentence comes upon them, are not dug through, but are called rejoicing. 45. *For who is a faithful and wise servant, whom his lord has set over his household, to give them food in due season?* When the Lord was speaking about the one who keeps watch and the one who does not keep watch over his house, knowing that for the most part wicked priests cause the people to fall asleep in sins, while good ones rouse them from the sleep of negligence and make them keep watch in good works—as it were, an insistent trumpet of their doctrine rousing the souls of the hearers to good works—He consequently introduces a discourse about good and just priests, saying: *Who is a faithful and wise servant?* For if a master of a house places a steward over his property, so that he does not have to deal with each individual tenant, but exacts an account from the steward alone for all; if, therefore, there is any foul indiscipline among the tenants, each one is held liable for his own fault, but the steward for the faults of all; and if they have rendered their return well, each one is indeed praised for his own faith, but the steward is rewarded for the faith of all: so also God ordains priests among the people, so that He may exact from them the account of their actions. And therefore, when the people sin, each one is indeed punished for his own sin, but the priest for the sins of all. And when the people do well, each one is indeed rewarded for his own good, but the priest for the good of all. *Who is a faithful and wise servant?* He proposes a praiseworthy thing, but a very rare one, that any should be found faithful and wise. Lo, if you seek the faithful, that is, those who fear God, you will not find many, yet you still find them easily enough; likewise, if you seek the wise, you will find many; but the faithful and wise is found with difficulty—in the way that those who are faithful, that is, those who fear God, are with difficulty wise, and those who are found wise are with difficulty those who fear God. Therefore, the more rarely a faithful and wise servant is found, the more blessed is he who is found. I mean by wise, not someone learned and erudite, but one who is of sound sense and acute mind, who can weigh the natures of things and, according to his ability, act rationally in all things. Many, however, have much knowledge, but neither rule themselves wisely nor dispense their knowledge wisely. And every wise man can indeed have knowledge in part, but not every one who has knowledge can have wisdom; for the wisdom of each one is proven in action, but knowledge in speech. The faithful man is sought for the sake of God, that he may fear God; but the wise man for the sake of men, that he may wisely govern the people of God. Since, therefore, not so much the wisdom of man as his conscience is pleasing to God, but to men, not so much conscience as wisdom is useful: if one is only faithful, he makes him a layman, but does not make him a priest unless he is *faithful and wise*. Therefore, the faithful is sought so that he may act before he speaks; the wise, however, so that after he has acted, he may speak, and speak understanding to whom and what kind of doctrine is suitable, and when. Likewise, the faithful is sought so that he may be mindful of the poor, as Paul was (Rom. 15. 26); the wise, however, so that he may understand to whom and how he ought to dispense. And this is what He says: *to give food in due season*, both spiritual and
bodily —spiritual to souls, bodily to bodies. Since, however, there are in the Church not only those who are poor in bodily things, but also those who are much poorer in spiritual things: *To give food in due season*, that is, in the opportune time. What is the opportune time? As if there were some time when it is not opportune to teach, when Solomon says: *Instruction and scourges in every time* (Eccli. 22. 6). But I think this opportune time is to be understood as being for instruction, just as the prophet also says: *In an acceptable time I have heard thee, and in the day of salvation I have helped thee* (Isai. 49. 8). When is the mercy of God not acceptable? But it is especially acceptable when it is a time of necessity and anguish: just as rain is always good, yet it is most welcome in a time of drought. And the visitation of friends is always sweet, yet much sweeter in a time of mourning; so the instruction and consolation of the priest is always opportune, but especially in time of persecution. Christ, therefore, knowing that His saints will never be without temptation, says *in due season*, because for someone who is always sick, the art of a physician always seems opportune. For just as a ship has special need of a pilot when it is suffering a storm—when it is prosperous, it directs itself—and a soldier has special need of provisions from the king when war and danger threaten—when there is peace, soldiers can sustain themselves from any source—so the Church has special need of the priest’s instruction in time of persecution, as spiritual soldiers need spiritual rations; but when there is security, everyone’s natural intellect suffices. For in persecutions, when that natural intellect fails due to carnal fear, the sermon of the teacher is necessary: so that what fails in fear of danger may be repaired through the exhortation of doctrine. And just as a trumpeter, when battle is joined, circles the fighting army, and by sounding battle-songs on the trumpet, animates the soldiers to virtue: so the priest, with persecution looming, by setting forth before the people the glorious perils of the most courageous martyrs, and the ineffable crowns prepared for the victors of the heavenly kingdom, vehemently kindles the Christian people to the virtue of patience. Or thus: *In due season*, that is, that in persecution we should teach more urgently of the truth of faith than of the righteousness of conduct, but in peace more assiduously of the righteousness of conduct than of the truth of faith. Because in persecutions the doctrine of faith is more necessary than that of conduct, but in peace the doctrine of conduct is more necessary than that of faith. For in persecutions Christians do not come into danger because of their good or bad conduct, but because of their confession of faith; whereas in peace Christians are not endangered because of their true faith, but because of their conduct: for in persecution the faith of Christians is endangered, but in peace, righteousness. 46. *Blessed is that servant, whom when his lord shall come, he shall find so doing.* How? As we said above, in faith, in wisdom, in due season. In faith, that we may believe it to be so, as we teach. He, however, teaches by believing, who does what he teaches; but he who does not do good does not believe in the good. He who does not believe in the good does not teach in the faith; but he who preaches without faith is not only not a blessed servant, but is very unhappy: because he teaches others, but neglects himself. So, prudently, because not everything is to be said always, nor to everyone. Frequently, those things which edify some, destroy others. As food is changed for infants according to their age, so among the people, doctrine is tempered according to virtue, as the Apostle admonishes: *And I, brethren, could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ I gave you milk to drink, not meat;* because doctrine may not benefit, but harm, like food received out of season. 47. *Amen I say to you, that* He shall set him over all His goods. The grace of all goods is great; yet among all, the greatest is the dignity of the priesthood, if anyone guards it immaculately. For if God esteems the souls of men more precious than all His works: how much more is it credible that He will set over all His goods him who brings the profit of souls to God? And He judges not only that the man is better than all His goods, but He has also preferred human salvation to His own impassibility. Therefore, he is great who well rules His inheritance, which He acquired with His own blood. 48. *But if that evil servant shall say in his heart, My lord is long a-coming: 49. and shall begin to strike his fellow servants, and shall eat and drink with drunkards.* To strike is to strike unjustly: for he who strikes for a just cause, even if he strikes, does not seem to be striking. For he strikes not to avenge his own pain, but to save the soul of the other. But if striking for God’s sake seemed to be merely striking, God would never say: *He that spareth the rod, hateth his son* (Prov. 13. 24). For He does not say absolutely elsewhere: *Whosoever is angry with his brother, shall be in danger of the judgment* (Matth. 5. 22); but, *Whosoever is angry without cause*. Just as anger is not anger, but diligence, so just striking is not striking, but correction. To eat and drink is to be understood as we have interpreted above concerning those eating and drinking before the flood, that is, to eat and drink badly. For which reason He does not say simply to eat and drink, but, *With drunkards*: that is, with sinners, who are drunk with the vice of dark deeds, of whom Paul also says: *For they that sleep, sleep in the night; and they that are drunk, are drunk in the night* (1 Thess. 5. 7). You see, therefore, that for priests to eat and drink is not a sin, but to eat and drink *with drunkards*: that is, to eat in the way that those drunkards desire. For Scripture does not order us to abhor the persons of the wicked, but their wills. For Christ also ate with publicans and sinners, but not in the way that publicans and sinners wanted. Nor let anyone defend his own vice by the authority of that Scripture which orders the priest to be hospitable. For hospitality is not shown in delicious foods and great feasts, but in the assiduous welcoming of needy pilgrims, so that our hospitality may not be praised by men, but felt by God. For delicious banquets accuse one of luxury more than they commend one for humanity. Solomon says: *Be not delighted in much feasting, nor be tied to any importunity* (Eccli. 37. 32). Therefore, neither is much permitted, nor is that which is small yet precious. 50. *The lord of that servant shall come in a day that he expecteth not, 51. and shall separate him, and appoint his portion with the hypocrites and unbelievers.* He shall separate him: that is, from the fellowship of Christians, so that he may not be glorified with the saints, nor punished moderately with those who have offended moderately; but He will join him with the hypocrites and unbelievers, so that he may be punished with the destruction of those whose morals he imitated. Just as a priest is glorified over all the people if he has done well, not only because of his own righteousness, but because of everyone’s, because he himself is the cause of the righteousness of all, so he who sins is punished over all, not only because of his own sin, but also because of everyone’s: because he himself becomes the cause for all to sin. He said not only hypocrites, therefore, but also unbelievers: because while all hypocrites are indeed unbelievers, not all unbelievers are hypocrites. For behold, the Gentiles are indeed unbelievers, but they are not hypocrites: because they do not feign to worship Christ when they do not, but follow a manifest error. Hypocrites, however, are the Jews and the heretics: the former, because they say they are Jews when they are not, but are the *synagogue of Satan*; the latter, because they feign themselves to be Christians, when they are Antichrists, that is, against Christ. Likewise, if anyone seems to be in the Church, and acts against the Church, that person is called a hypocrite.
Homily 52. On Chapter 25.
A 1. *Then the kingdom of heaven shall be like unto ten virgins*, and the rest. It is to be noted that he speaks of the former [parable] regarding the teachers, but this one regarding the common believers; yet even though the parable has a spiritual meaning, it does not harm to interpret it carnally as well. B *Then* it will be like this, when the days are completed and the world is dissolved, when the Judge of all hidden things shall come. But for now, meanwhile, all men tell lies to one another. Some feign themselves to be righteous when they are wicked; others humble themselves as sinners when they are holy; and others hide their shameful acts until death, being more ashamed of men than fearing God, and they are always in the wound, since for the time being they do not wish to appear wounded. C But he who fears God does not fear men. For no earthly fear can be worse than the heavenly punishment. *To what will it be like? To ten virgins.* Some think that the virgins spoken of here are those of whom the Apostle speaks: *That they may be holy both in body and in spirit* (1 Cor. 7:34). And a wise virgin is she who is a virgin both in body and in mind, so that she neither has a husband nor desires to have one. For what if her parents, due to her vow, have kept her in virginity, yet she herself has desired to marry after the vow? What if, for some sought-out occasion, she is not such a person? If she is not wed, but has had the will to marry, she is a virgin in body, but a married woman in mind; because the body is defiled by the act, but the mind by the will. Although, frequently, because of the occasion of carnal necessity, God grants spiritual mercy to men: yet if afterward the will consents to the necessity, not only so as not to lust, but also to abstain from every evil thing, so that one neither does, nor speaks, nor thinks what is displeasing to God—for the body commits fornication when it is joined to a man; but the soul, when it is joined to the will of the devil—she who does not keep these things is herself a foolish virgin. D And she is truly foolish who thinks she pleases God by the virginity of the body alone. For see how, when you eat and drink, the soul does not eat, but the body—for an incorporeal thing is not fed by corporeal food—thus, when a man is joined to a woman, or a woman to a man, it is not the soul that is coupled, but the body. Therefore it frequently happens that if a married woman does not sin otherwise, she is better than she who is a virgin and commits other sins. For if she who is married does not sin, she is married in body, but a virgin in mind. But she who commits other sins and is a virgin, is a virgin in body, but a fornicator in mind. But lest we make even good virgins despair because we have said that souls commit fornication through concupiscence, it must be known that it is one thing to lust, and another to will. To lust belongs to passion; to will, to free choice. For we frequently lust for things even when we do not want to. If, therefore, the will does not consent to the concupiscence, the concupiscence alone does not condemn, but rather makes the crown of virginity more glorious. Now let us come to the spiritual narration of it. By *ten virgins* he means all men, whose life is sustained by ten senses, five carnal and five spiritual; for there are two parts to all men. They are either sinners or righteous. Sinners are those who walk according to the carnal senses; righteous are those who [walk] according to the spiritual. Therefore, every class of sinners is divided into five, and every class of righteous into five, according to the number of senses, not according to the number of men. And Christ brings forth these virgins to be divided when both the righteous are to be separated from the unrighteous, and the holy from the perverse, by His word: so that five indeed are placed at the right hand of the righteous Judge, that is, the wise; but five at the left, that is, the foolish. B And according to the mystery, Moses also received the law of ten words in two tablets: five commandments in one tablet, and five in the other. Therefore, just as the tablets of that testament were attached in one [unit], yet it could not be that both were at the right hand of the reader: but it was necessary that one [part] with five be at the right, and the other with the other five be at the left: so all Christians are held in one calling. But it is not possible that all be placed at the right of the Sitter; but it is necessary that the righteous indeed be placed at the right, that is, the five wise; the unrighteous however at the left, that is, the unwise. C Some think this parable pertains to everyone, both to heretics and to Jews, except for the Gentiles: since they have been corrupted by the worship of idols, and cannot be called virgins. But in truth it pertains neither to Jews nor to heretics: because the Jews cannot be called virgins, who, having rejected and crucified the Bridegroom, have taken the devil as an adulterer over themselves. Nor can heretics be called virgins, who themselves also are corrupted by an adulterous mind, and corrupt the virginity of the truth of Christ with adulterous speech. But it pertains only to the Christian people, of whom it is written: *I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest as the serpent seduced Eve by his subtlety, so your minds should be corrupted from the chastity that is in Christ Jesus* (2 Cor. 11:2-3). D The foolish virgins, moreover, are those who indeed have the faith of Christ whole, but do not have the works of righteousness. But the Jews and heretics have neither faith, nor can they have works. But even if they had the oil of works, it would profit them nothing: because they do not have the lamps of faith to light. *Then shall it be like.* Well does he say *Then*: because meanwhile it does not appear which are the prudent and which the foolish, until then many foolish ones will become prudent, and many who seem prudent will become foolish. *Who took their lamps.* The lamp is called faith, because just as a lamp illuminates the house in which it is, so faith illuminates the soul to which it belongs. Moreover, this lamp is lighted by the fire of the divine word. For the word of God is fire, as the Lord says: *I am come to cast fire on the earth* (Luc. 12:49). Likewise, the apostle says: *Faith comes by hearing, and hearing by the word of God* (Rom. 10:17). Men receive this lamp when, coming to Christ, they receive the doctrine of truth handed down to them through the priests. Or as someone else thinks, the word of God, which we have received upon coming to Christ, is a lantern, according to what is written: *Thy word is a lantern to my feet* (Ps. 118:105). But the oil is the teaching of the priests or of the other Scriptures. For as a lantern, unless you supply it with oil, will be extinguished: so the word of our faith, which we have received as believers, unless it is nourished by constant doctrines or meditations on the Scriptures, is extinguished and does not sufficiently illuminate the soul. Or the oil is called the work of mercy. Because as oil nourishes the light of the lamp, so good works supply the confidence of faith and kindle [its] vigor. *And went out to meet the bridegroom and the bride.* Well does he say *went out*, when from that day on which a man believes in Christ, as if having gone out from himself and from the world, he is seen to go to meet Christ: because he daily awaits the coming of Christ. For as anyone who goes to meet someone stands on the road and awaits him until he comes: so he who believes in Christ ought to live in this world as if a stranger, and not established in his own things, but in transit. Therefore, even the Jews, about to go out from Egypt, were commanded to eat the lamb ready and girded (Exod. 12): and prepared to go out, showing us how whoever of us eats the Eucharist of the Lamb ought always to be so ready, as if about to go out from the world daily. Nor should you wonder that he said *to go meet the bridegroom and the bride*, since the Church is held to be the bride among us. For as Christ, although He is among us, is yet said to be coming when He shall appear in glory: so the Church, although it is among us, is yet said to be coming when it shall appear in its glory. Therefore the Apostle says: *For you are dead, and your life is hidden with Christ in God: when Christ shall appear who is your life, then you shall also appear with him in glory* (Col. 3:3). 3. The foolish, however, taking their lamps, did not take...
oil with them. As a lamp is not kindled by oil, but by fire, yet is nourished by oil, and unless you supply it with oil, it is extinguished: so also faith is not nourished or kindled by works, but by the Word of God, as the Apostle says, yet it is nourished by good works: and unless you supply it with good works, it fails. For just as he who does not perform some good works cannot hope in God, so he who does not do something worthy of God cannot believe in God. Hence it is that sinners do not believe in God, whether one speaks to them of the glory of the saints or of the punishment of sinners: and because they do not believe what is said will come to pass, they are neither delighted by the future good nor terrified by the evil. Truly, all men take a false view who either think that their believing in Christ and being called Christians is sufficient for salvation, and yet are not eager to commend themselves by good works: nor do they hear James saying, "For faith without works is dead" (James 2:20). 5. "And while the bridegroom tarried, they all slumbered and slept." The discourse means this, that as the consummation lingers, not only sinners, but even the just and spiritual are to be turned toward negligence, and having left the path of virtue, they are to pass over, in some degree, to carnal delights, so that what the prophet said might also be fulfilled: "Save me, O Lord, for the holy man has ceased, for the faithful have diminished from among the children of men" (Ps. 11:2). And this is what Christ was saying: "Do you think, when the Son of Man comes, He will find faith on the earth?" (Luke 18:8). For to watch is to do justice, but to sleep is to neglect it, as He says: "Watch therefore, for you do not know at what hour the Lord will come" (Matt. 24:42). And to our inconstancy it seems to tarry. For if we consider the time from when Christ ascended into heaven, and how long men lived before the flood, the space of time is nearly equal to that of the life of each one of them. But if anyone has open eyes, he understands that the mystery of this word has been fulfilled in us. For we abandon all spiritual study, and pass over to carnal delights. For whom will you find now, I do not say a layman, but either a presbyter or a bishop, who despises the goods of this world, believing the consummation to be near? For every one says in his heart, the spirit of infidelity prevailing: "Behold, ever since Christ was on earth, it is always said, 'The consummation will come,' and behold, it has not yet come." Lest perhaps these things of Scripture were spoken not for the sake of preparation, but for the sake of frightening? But he who does not truly believe that the consummation is near is known not by the words he says or hears, but by the works he does. For he who truly believes that the consummation is near cares nothing for the world, nor does he save anything for the future: because one who is about to go abroad does not carry anything with him on the road, unless perhaps bread, which is necessary for the journey. 6. "At midnight a cry was made," like the cry of angels going before and sounding trumpets. What cry? "Behold the bridegroom comes, go out to meet him." Where do you think He commands them to go out from? From houses, from cities? No; for there is no reason for that: but that they should go out from the world, that they should go out from the iniquitous nature of the flesh. From the fact that the Apostle (1 Cor. 15:52) says that at the last trumpet the dead will be raised: an opportunity is given to us to surmise that this is the cry of which the Lord speaks, "Behold a cry was made." Let us estimate it to be the clamor of the preceding trumpets, which John set forth in his Revelation (Apoc. 1:10; 8:1–end), the clamors of which trumpets are the very signs which are performed by them. He, therefore, who understands those signs crying out the end of the age, he hears the clamor of the trumpets crying out that the bridegroom is coming, the voice of which the ear of the body does not hear, but the intellect of the soul. 7. "Then all those virgins arose." That is, when the cry has been made, not only the just, but even sinners will arise from the sleep of negligence. Then they will begin to fear and to hasten, then they will believe that the world is truly to be ended. For as security makes men negligent even B where C nations are, so fear of present danger makes even negligent men exhibit diligence; but that diligence, which fear generates, not faith, will profit them nothing. Then they will understand that what they lived for in the world is nothing. Then they will begin to be wise, when it will profit them nothing to have been wise. "And they trimmed their lamps." That is, then all will begin to look at and examine their faith: then each one will consider his own works, who has done well, who has done evil, and they will interrogate their own consciences. For just as a bride hastens to adorn herself when the bridegroom is about to arrive, lest perhaps she might in some part displease the bridegroom: so each one will judge himself within himself. For this is to prepare their lights. But if we always judged ourselves thus, as we are about to judge ourselves then, we would never sin against God. Therefore, as a deformed and weak maiden adorns herself without cause, so even then sinners will prepare themselves without cause. He speaks of a natural thing. Just as a king, about to wage war with a tyrant, if he wishes to inspect his army and consider their arms, orders the trumpet to be blown, so that they may be admonished; then all the soldiers hasten to look at their arms, where his sword is, where the breastplate is placed, where the shield lies, and he who in the time of security was careful to keep his arms immaculate runs ready and joyful to the inspection; and he who in the time of security let his sword grow rusty, or his breastplate tarnish, or his shield be broken or rent, when he has heard the trumpet, though he himself, excited by fear, hastens to sharpen his sword, to cleanse his breastplate, to bind or tighten his shield, yet he cannot hide his negligence, because urgent necessity does not permit a long task to be completed: so also, the master being absent, the bad servant does not look at his works, what he does, what he does not do, or how he believes: nor does he think that his master is about to come and inspect his works and his faith: but when he sees him coming from afar, then he looks at his works, then he begins to hasten, but his hastening will profit him nothing, because the negligence of many days cannot be made up in one hour. 8. "But the foolish said to the wise: Give us of your oil, for our lamps are going out." The lamp of a man goes out when his faith fails and despairs. For just as he who is well-conscious of himself acts confidently and magnanimously: as if one were to add light to a lamp by pouring in oil, so he comforts himself by the consideration of his good works, and adds boldness to his faith. But he who is badly conscious of himself is always pusillanimous and timid. And as when the oil is withdrawn the light of the lamp is diminished, so also he, by the consideration of his evil works, confuses himself, and adds further diffidence to his infidelity. Therefore, then the fearful sinners will say to the saints: "Give us of your oil": that is, "You saints, who have abundant works of justice sufficient for yourselves not only to escape punishment, but also to obtain glory, accommodate to us the help of your good works": that is, "Intercede for us sinners to the Lord, because your justice is sufficient both to glorify you and to excuse us." 9. "But the prudent answered, saying: Lest perhaps there be not enough for us and for you." He shows in those words that that judgment will be so terrible that no innocence can trust in itself. And truly, who is a man born of woman who believes that he will be found just in His sight, concerning whom the most blessed Job says: "The stars are not clean in His sight, and heaven is not without fault" (Job 25:5)? If, therefore, the impeccable nature of the stars and the heaven is found to be sinful in regard to the justice of God: how can man appear just before Him, whose very nature is sin, even without the will to sin? As the Apostle says: "But I am carnal, sold under sin: for that which I work, I do not understand; for I do not do what I will: but I do what I hate; and it is no longer I that do it, but the sin that dwells in me" (Rom. 7:14-17). Such will be the fear of all then,
A even of the saints, that no one shall hope to be found just, but shall still fear lest he prove guilty. For who can judge his own conscience to perfection and know his own heart, since it is written: "Because we shall have to render an account for every idle word" (Matt. 12:36)? How therefore shall the saints intercede then for sinners, when they fear for themselves? For just as the time of mercy does not admit judgment, so the time of judgment does not receive mercy. Therefore, in the first advent, when it was the time of mercy, upon the apostles saying regarding the inhumanity of a certain city, "Do you want us to bid fire come down from heaven?" Jesus answered: "You do not know of what spirit you are. For I have not come to judge the world, but to save it" (Luke 9:54, 56), showing that when He comes in the second advent, the time of judgment will likewise have no place for mercy. But where mercy has no place, neither does intercession avail. Or perhaps He says this because "the sufferings of this present time are not worthy to be compared with the glory to come that will be revealed in us" (Rom. 8:18). If, therefore, the glory which is prepared by God for the saints is greater than what each one of the saints deserves, how can their work suffice for the salvation of each person, when it does not even suffice for themselves to attain that glory by a just judgment? Go rather to those who sell, and buy for yourselves. B The sellers of good works, or of doctrine, are the priests, who give the precepts of justice to the people, as if receiving some price for their faith, who absolve sinners through repentance, appeased by the price of their confession. Or certainly they receive this price of doctrine when the people have heard them teaching thus. The people indeed have bought salvation for themselves through their obedience, but the priests, who have taught and labored around them, shall receive from God the rewards of their doctrine. Good, therefore, is the counsel of the saints toward sinners, that they go to the priests and listen to them faithfully; and when they have heard, let them do it, and their faith will have the virtue of oil, if they have time.
10. "But while they were going away, behold the bridegroom came: and those who were ready went in with him, and the door was closed." It is shown to us by these words that, at that time, amidst the anguish of diverse terrors, seeing themselves sinners, they will be anxious and will run here and there to the priests, seeking teaching and repentance for themselves. Others, however, asking what they ought to do, but with judgment hastening and needs piled one upon another, when there is no license for teaching, nor time for doing justice or practicing repentance, their haste will be vain. For we see this happen also in daily use. For daily the priests cry out in the church: "He who has sinned, let him do penance: he who has not sinned, let him remain in God. Let not temporal honors and riches deceive you, because your time is near; and if your consummation is delayed, your death does not delay." And no one believes, no one obeys. But when death comes upon them, they hurry and are anxious; they call the priests; they want to do penance when there is now no place for penance. And so, while they explain their sins, while they receive time for penance and the precepts of justice, their soul is taken, and they go empty, but rather bound by the just judgment of God; because they did not want to do penance due to a hatred of their sins that made them displeasing to themselves, but because of the fear of death. For if they could still have lived, they would not have been displeasing to themselves. But he calls the poor the sellers of oil, that is, of good work. Therefore the wise virgins exhort the foolish to go to the poor, if time allows them, that by doing works of justice for them, they may obtain mercy from them; since through the mercy done for them, oil, that is, the reward of mercy, is acquired. But while they go, wishing then to do some good, because of which they might be able to meet Christ with confidence, Christ is about to come suddenly, and that anxiety will profit them nothing, then beginning to do well, when the time for doing well is concluded.
11. "At the last, the remaining virgins also came, saying: Lord, Lord, open
Homily LIII. on chapter XXV.
to us." He sent his servants, etc. The man gone abroad is Christ, about to go to the Father after the victory of the passion: C a man by the will of mercy, not by the necessity of nature. And Christ commends the love which He has for the saints. For, about to ascend to the heavenly kingdoms, and about to go to His Father from whence He had descended, He says He is going abroad, because of His love for the saints whom He was leaving on earth, since He was rather a stranger in the world, just as He Himself testifies, saying: "For I am a sojourner on the earth with Thee" (Ps. 118:19). For when Jesus came into the world, He was still a stranger, having no one to confess His name. But after He came and had acquired disciples, He was now a master of a family; and therefore, departing from the world, He was going abroad. Do you wish to know how much He loves His faithful ones? Consider what He suffered for them. For if He loved them more than His own glory, as a man dying for them, what wonder if He was held by a greater love for the saints whom He was leaving on earth than by the love of the glory which He had in heaven? And He handed over to them His goods. He did not envy; He gave more to some, less to others, but considering the diversity of their faith. But he who is envious, or stingy, is stingy and envious to all. Nor, as an acceptor of persons, did He make a difference of graces. Do you wish to know? Consider how he almost equally rewarded him who offered less, and him who offered more. For if He had been an acceptor of persons, He would certainly not have been equal to both in giving grace as much as in returning the reward. It is manifest that in giving grace He did not look at the persons, but considered the virtue of each, lest by imposing work above his virtue, He Himself might become an occasion of offense, and he who sinned might not be guilty, if He had imposed a burden above his virtue. Wishing therefore that we be associates in the kingdom of heaven, the Lord entrusted to us works of diverse justices: not because He does not have the power to glorify us even without works, but He put the work first because, just as works are empty without rewards, so rewards are ungracious without works.16. "But immediately he who had received five talents went and acquired five others." From the talent of the recognition of Christ, he acquired one justice by living well. From the priesthood itself, he acquired justice by presiding solicitously over the Church. From the word, he acquired justice by sincerely preaching the word of truth. From baptism, he profited by baptizing according to the rule of Christ, and by acquiring worthy sons with the judgment of the Church. From the sacrifice, he acquired justice by offering a clean and immaculate sacrifice to the people, and by praying for the sins of the people. 17. Similarly also he who had received two talents gained two others; that is, two justices. One by living well, which he acquired from the faith of Christ: the other by ministering sincerely, which he did from the ministry of the diaconate. 18. "But he who had received one, going away, dug in the earth." D First, let us see why it is neither proposed that he who had two talents hid his talents, although many deacons are found to be useless; nor he who
A accepted five, when many teachers are found to be useless, but only he who had accepted one, that is, the people? Attend. God, according to His foreknowledge, although He knows who are to be just and who unjust, nevertheless calls all to the faith, giving them the grace of believing in Christ, which is a talent that is indeed for salvation for the good, but for the bad to their prejudice, so that they become inexcusable. But to deacons and teachers, according to His providence, it seems that God entrusts the ministry of the diaconate or the presbyterate to those who are just; but those who are found to be unjust, it is held that men ordained them, not God. Therefore, from the outcome of the matter, it is known who is ordained by God and who by men. For whoever has performed his ministry well, it is apparent that he had been ordained by God; but whoever has not performed his ministry well, he was ordained by men. How, however, some priests are ordained by men is clearly stated in the eighth book of the Apostolical Canons. He, however, who is ordained by men, as far as God is concerned, is not a deacon or a priest. Therefore, among priests and deacons, he who is ordained by God according to His foreknowledge is not found to be a loser of talents. But in the case of the laity, it happens, just as even he who is going to be a sinner received from God the grace of faith. According to these things, therefore, which we have said, if a priest or a deacon is found to be a sinner, because, as far as the foreknowledge of God is concerned (as we have already said), he is seen to have been made a priest or deacon not by God, but by men, he is found to be like a layman among those who received one talent of faith. And by this, no one ordained by God sins, except as one who received one talent from God. And therefore the grace of faith is offered by God to all, but the grace of the clerical office is not offered to all, but to the worthy: because in the former there is the cause of salvation, but in the latter the dispensation B of the mystery. For the master of the house provides food to all his servants, but he does not entrust his business to all. He, however, hides his talent in the earth who, receiving the knowledge of Christ, despises spiritual life, and, living in earthly activities and pleasures, buries it in his own flesh, and in the anxieties of the world, as if by thorns, chokes the good of his faith, and produces no fruit. For this is "to hide the talent in the earth," which is to choke the seed of the word among thorns. It should be known, however, that he who digs his grace into the earth does not propose to sin, but not to do righteousness. For he who sins does not seem to hide grace, but to corrupt it. If, therefore, they are sent into the outer darkness who, having accepted the word of faith, by living carnally, have not produced the fruit of righteousness: do you think into what darkness they are to go, who by sinning have lost the very talent of their faith? This man who digs his talent is like the foolish virgins, who, having lamps, did not have oil; for as much as they, so did he think that this alone could suffice him for salvation, that he believed in Christ. For indeed he did not lose the talent—that is, his master’s—yet he is guilty of the loss. For not for this alone does each one become a Christian, that he may be a Christian, keeping the talent of his faith, but that he may perform righteousness for Christ. For just as he who, receiving seed for the purpose of sowing, has not sown it in the time of sowing, does damage to his master: even if he has not lost the seed, yet there is as much damage as he could have made profit, if he had sown in the opportune time: so he who receives the faith of Christ, and in this age of sowing has not performed righteousness, even if he has not lost his faith, yet is seen to have sinned as much as he could have performed righteousness, if he had not neglected it. 19. "After a long time, the master of those servants came." Let us first see why in the meantime the Lord ascended into heaven, to return again after a little while, and to be forever with the saints? That is, so that in His absence, the faithful might acquire for themselves glory and eternal life through faith and works. For while Christ was present, the faithful could neither be tempted nor tested, to see if they were true believers: because if He is C present, He is not believed, but seen; but when He is absent, He is not seen, but believed, and thereupon feared. Christ, therefore, being present, even if they sustained some temptation for His sake or performed righteousness, yet their work did not seem to be in faith, but in sight. Therefore neither could they acquire for themselves the reward of faith through righteousness, unless He had ascended from them. For the faithful servant is tested in the master’s absence: but when the master is present, whatever he does is not the praise of the servant, but of the master.
Christ ascended for our utility
—You see, therefore, that Christ did not ascend for His own utility, but for ours. Moreover, He delays the time, so that a longer license for performing righteousness may be given to men. "Lord, you delivered five talents to me." Look, the good servant, not as if boasting in his work, does not first make mention of the gain of the talents, but first makes mention of those things which he received, afterwards of those which he found: so that he may show that what he acquired is not of his own industry or labor, but of the benefits of his master, with which he acquired it. As if he said: "Lord, I, as far as my industry and labor are concerned, could not have performed even a little righteousness, unless Thy grace had been with me." Just as he used to say who says: "But I labored more than they all; yet not I, but the grace of God with me" (1 Cor. 15:10). 21. "His master said to him: Well done, good and faithful servant; you were faithful over a few things, I will set you over many; enter into the joy of your master." They are very few things. If someone gives a small taste of grain from a great mass, or a small taste of wine from a great vessel: so from the great treasure of the kingdom of heaven is the pledge provided to us through the Holy Spirit. For which reason the Apostle said: "For we know in part, and we prophesy in part: but when that which is perfect has come, then those things which are in part shall be done away." "...of your master," but, "Enter into the joy of your master," so that you may be the possessor of your joy, not just a spectator, and no longer as a minister of the master, in His joy, but a participant D of the joys. As also elsewhere He Himself said: "Father, I wish that where I am, these also may be with me, that they may see my glory which you have given to me" (John 17:24). What, therefore, do we do that is worthy in this age, so that we may deserve to be participants of our Lord in the heavenly kingdoms? Therefore, the Apostle justly says: "For I think that the sufferings of this present time are not worthy to be compared with the glory to come, which shall be revealed in us" (Rom. 8:18). 22. "And he who had received two talents came and said: Lord, you delivered two talents to me; behold, I have gained two others." And if he is lesser in work, he is not lesser in will. But the master, seeing that in that servant the will to work was not lesser, but the power of faith—for he also wished to perform more similarly, but the smallness of his faith did not suffice for his desires—therefore the just judge, even if he did not receive similar gains from him as from the other, yet he received him by his benevolence just as he received the other: because Christ is not so much a rewarder of works as of wills. Nor let a deacon, therefore, think that because he is a deacon, he will be more blessed than a studious layman: for not dignity will be honored before God, but the will. Nor ought a priest to think himself more blessed than a deacon because he is a priest, compared to himself if he were a good deacon; because the rank of the ministry is from God, but the perfect will is from us. Therefore we are not to be judged because we have not done what is not in our part: but we are to be judged from that which is in our power, if we will. 24. "And he who had received one talent came and said: Lord, I know that you are a hard man, reaping where you have not sown, and gathering where you have not scattered." O the malice of sinners, which is not changed even by the terror of the future judgment! For he who should have confessed his sin simply, so that he might soothe the master whom he had provoked by doing evil, by simply confessing: on the contrary, he not only does not confess, but still excuses it. And while he wishes to excuse one sin, he adds two others. First, because he sinned: secondly, because he excuses it: thirdly, because he blames the master...because he also commits an injury against God. Therefore, the prophet, knowing how evil the excusing of sins is, says: "Incline not my heart to evil words, to make excuses in sins, with men that work iniquity" (Ps. 140. 4). Tell me then, you lying servant, how does Christ reap where He has not sown? For who is there among men, whether Gentile or Jew, whom He has not sufficiently adorned with spiritual and bodily senses, to whom He has not given the knowledge of good and evil, to whom He has not given the ability to flee evil and apprehend good, if he so wills? For just as there is no man who has some part of his body missing for bodily use, so there is no one who lacks some sense or power for the understanding of good and evil, and for performing every good work he may wish. If, therefore, He has sown His grace even among the Gentiles, from whom no fruit of justice is gathered: how does He reap in you what He has not sown, He who plowed you with the spiritual plow of His cross, who sowed you with the doctrine of justice, who irrigated you with the Holy Spirit? Receiving so many seeds of graces, did you not owe it to offer at least one fruit of justice? For God, creating man from a double nature, of body and soul: in the body, indeed, He created five senses and certain motions of the concupiscences, arising from the occasion of the aforementioned senses; but in the soul, He created judgments and virtues, so that he might understand the distinction between evil and good things, and so that he might be able to resist his bodily motions. Those, therefore, who have chosen to live according to carnal delights, neither consider that judgments and virtues were created in their soul—for they do not experience them to see if they exist—but they pursue only the carnal senses and the concupiscences arising from the occasion of the aforementioned senses, from which it happens that they thus think and say that God created all carnal and worldly goods so that we might use them all. But if judgments and virtues were truly not created in us according to the soul, by which we can resist the motions of our carnal concupiscences, it is certain that carnal goods were created for us to use them. But if it is created in us both to understand them and to be able to resist them, without doubt bodily and worldly goods were not created so that we might use them, but so that, by resisting them, we might acquire a reward for ourselves through better endeavor. For neither would the understanding of evil and good have been created in us, had not the ability to resist evil been created beforehand. For why would it have been given to man to understand, if it had not also been given to him to be able to do what he understands to be better? Did God create for animals the understanding of what is more honorable and praiseworthy? No, because He did not create in them the ability to do anything that is better. Thus, He would not have created understanding for man, had He not also created in him the ability to do what he understands. 26. "And his lord answering, said to him: Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed." ...and coming, I would have received it with usury. He is called "wicked" because he returned insult to his lord in place of honor; "slothful" because he did not double the talent. And therefore he is condemned, on the one hand as if he were proud, and on the other as if he were negligent. Truly wicked, because he accused the generosity of the Lord as if it were violence. For God did not give man the grace of intellect or the knowledge of Himself, desiring glory to be acquired for Himself through man; but so that, through the grace of God, man might earn for himself eternal life and glory, and fellowship in the heavenly kingdom with God. This, without doubt, is understood from the very remuneration of the just who preceded him. For if He had given grace to men for His own sake, He would never, receiving little from His servants, return much. But blinded by malice, while he wished to deceive the wisdom of God, he bound himself in greater chains, saying: "You reap where you have not sown." For if he truly knew his lord to be such, the more should he have hastened, so that by his own diligence he might satisfy the avarice of his lord, lest by his negligence he provoke His injustice all the more to anger; for austerity is not contemned, but feared. And he who fears does not contemn, but hastens to appease, knowing how one who reaps where he does not sow, wishes even more to reap where he has sown. "Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury." Some think that these three are all teachers, but that they had differing graces: and that this third one is rebuked because he did not teach others the grace of knowledge which he had. And although every rational man can be called a banker, yet I do not know if he has reason who is so small that he has the grace of only one talent. He who is a banker does not have need of His; but if there is someone who has need of his teaching, he is without doubt a banker. For it is the part of a cautious man to be a banker, who weighs the differences of words. Therefore, it is necessary to understand this third one as a layman, as we said above. The table is all divine Scripture, as we have explained elsewhere, according to what the prophet says about the Scripture of the Old Testament being made a scandal to the Jews: "Let their table be made before them as a snare, and for a retribution, and for a scandal" (Ps. 68. 23).
A of such a kind, he subjoins, saying: "And he shall be like a tree that is planted near the running waters, which shall give its fruit in due season. And his leaf shall not fall off, and all whatsoever he shall do shall prosper" (Ps. 1. 3). 28. "Take ye away therefore the talent from him, and give it to him that hath ten talents. 29. For to every one that hath shall be given, and he shall abound." A sinner who acknowledges Christ has this very grace, that he knows Christ; but when he comes into the judgment of Christ, he is separated from the fellowship of those who know Christ, and thus that which he seemed to have is taken away from him, although he did not truly have it. How is it that he who knows Christ and sins seems indeed to have the knowledge of Christ, but in truth does not have it? And this knowledge of Christ is added to the righteous man who already possessed it. He truly has the knowledge of Christ who does justice. And how is the knowledge of Christ added to him upon knowledge? That he who saw through a glass in a dark manner may see face to face; and he who knew in part may know even as he is known (1 Cor. 13. 12). But it is understood in another way. He who has faith and a good will in the Lord, even if he should have had something less in his work, is nevertheless rewarded by the good Judge; but he who has neither faith nor a good will in the Lord loses even the other virtues which he seems to possess by nature. He aptly says, "That which he seemeth to have, shall be taken away from him." For whatever good is without the faith of Christ is not imputed to him who used it badly. As there are many who seem indeed to be either meek or humble; but because they are not this for the sake of God, although it might seem to be some good of theirs, it is not: because that which is not of faith is sin.
B It must be considered why he did not say, "Cast him into the lower darkness," but, "Into the exterior darkness." Some say that there is not only hell below, but that there are outside this world some most dark and fiery places, in which those who are worthy are punished. Perhaps therefore he said "exterior darkness" and not "lower." He who considers how the parabolic teaching following is joined to this preceding parable, and how it is part of this parable—for indeed it is not a parable of another thing, but of this same thing—does not without reason inquire: because what he says, "After a long time the lord of those servants came and reckoned with them," does not speak of the second coming, when he is to come with majesty, but of the coming that is wont to come frequently to all Christians, to whom he gave the grace of his knowledge; and he examines them, and reckons with them, so that he may judge them, and discern the just from the unjust, as we explained above in the parable where he says: "The kingdom of heaven is likened to a king who wanted to reckon with his servants" (Matt. 18. 23). Now another parable goes like this: "31. But when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty, 32. and all nations shall be gathered before him." As if he were saying: In the meantime he will come in this way, he will reckon with his servants in this way, he will examine them in this way, as I have explained in this parable. But when the Son of man shall come in the majesty of his Father with his angels, then he shall sit upon the seat of his majesty, as if he were not always coming with the majesty of the Father, nor with his angels, nor always sitting on the seat of majesty when he comes, but that this happens only then. But see also this, how in this parable he does not command the sinner to be sent into fire, nor into any punishment, but only into the exterior darkness: whereas in that other, when he comes in the majesty of the Father, he will send him not only into the exterior darkness, but also into fire, and punishments. Likewise in this parable he bids the just man enter into joy, but in that other into the kingdom. Furthermore, as to what he says, "But he that had received the one talent came and said: I knew that thou art a hard man, thou reapest where thou hast not sown, and gatherest where thou hast not strewed": do you think that in the second coming, when he shall come so terribly with his glory, the sinner shall stand before him and say such things? Far be it. Especially since prudent men do not even consider that the judgment will be personal then, so that Christ indeed questions each man, and the sinner answers, and the stories of their deeds are composed; but it is truer what the Apostle says, that "every one shall be judged in his own thoughts," saying: "Who show the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between themselves accusing, or also defending one another, when God shall judge the secrets of men according to my gospel through Jesus Christ" (Rom. 2. 15, 16). Therefore, in the age in which Christians are in their bodies, Christ comes to them and reckons with them invisibly, and questions them in their thoughts, and hears them speaking in themselves, just as it is written of both. Concerning this indeed, because "in the thoughts of the impious there shall be an inquiry" (Wis. 1. 9); but concerning that, "that the thought of man shall give glory to Thee" (Ps. 75. 11). As, he says in the Psalm: "They have killed the widow and the stranger, and they have murdered the fatherless, and they said: The Lord shall not see, neither shall the God of Jacob understand" (Ps. 93. 6, 7): not because such were particularly the words of those men, but because such are the thoughts of men doing evil. For they would not do evil if they thought that God either understands or sees what they do. So also here, not because such things were said specifically by the just man or by the sinner, but because such are their thoughts, and their thoughts are put forward as if they were words. For every righteous man, who does good works only for the sake of God, when he comes into the remembrance of his good acts, must needs come frequently—either with God moving the thoughts of his heart in him, or with the devil, God permitting it—I know not, however, when he comes, considering within himself both his good acts and the malevolent nature of his flesh, he speaks thus in his thoughts: "I did not do these things." For it is not credible that without God the unjust nature of the flesh can do a just work, but it is the virtue of the grace of Christ, which he gave to men through faith in his name. And such a thought of his becomes a confession before Christ, who hears the silent voices of speaking thoughts. Likewise every sinner, who has done evil works, when he comes into the remembrance of his evil acts: he must needs come frequently, whether Christ himself moves the thoughts of his heart in him, or the devil, by God's permission—for I know this, that when he comes, he never reproaches himself in his thoughts, never accuses himself, never judges himself guilty, as the just are wont to do if they have erred: otherwise he would be pricked and amend himself; but he always excuses himself in his thoughts, and hastens to absolve himself from the guilt of his sins. For he either blames his having sinned upon natural necessities, or says that God demands more from all than the very condition of human nature suffers. For he who does evil works cannot think good things: just as he who does good things for the sake of God cannot think evil things. And a good man perhaps sometimes thinks evil things: because every man, even if he is good according to the will of the soul, is nevertheless evil according to the nature of the flesh. But it is impossible for an evil man to think good things, because he is evil both according to the nature of the flesh and perverse according to the will of the soul, and such a thought becomes malignant. For when a sinner deems that he can do nothing good, as nature is an impediment, except only to know God and Christ his Son: does he not seem to be saying this in his thoughts to Christ? "Because you created me to be able to do nothing good, except only to know: behold, you have your benefit." And he says this while deeming it as nothing, that he knows Christ. Likewise, the judgments of Christ and the secrets concerning men, whether good or evil, are put forward as if they were responses; that is, not because Christ responded thus specifically, but because such are the judgments of Christ judging invisibly. But the just man rejoices within himself: first, because he did such works; then, because he did not impute any of them to himself, but all to Christ; on account of which the grace of the Holy Spirit is superadded to him, and introduces him into his joy, so that he may thus rejoice in the hope of his future glory, just as Christ also rejoices. For as much as the hope of a man is more expansive, so much is the joy of his heart full. As in another place the Lord
A says to his disciples: *These things have I spoken to you, that my joy may be in you, and your joy may be filled* (John 15:11), that is, your hope. For the full hope of a man is the fullness of the joy of his heart. But the sinner, thinking on such things as we have mentioned, bears it heavily: first, because he has done evil; then, because he is ungrateful, deeming that he has received no grace for performing good works, save for a bare knowledge of Him. For this reason, He commands that even this very thing, that he recognizes Christ, be taken away from him, and He sends him into the exterior darkness. He commands, moreover—as I suppose—that the wicked spirits, serving him in evil matters, who darken his mind and bind his works, and his counsels at the same time (which is to say, his hands and feet), so that he can neither advise nor do anything good anymore, cast him out. Out where? Outside the Church of Christ, outside the faith of the truth, outside the assembly of the saints, into the dark heresies, where the light of truth does not appear, and the sun of righteousness never shines. For He did not say, "Into the lower darkness," so that we might understand it as hellish, but, "Into the exterior darkness," so that we might understand it as a darkness that is more profound than all others—that of heresies. Or certainly, as long as a sinner does or thinks evil, he is in darkness, but in a darkness that is closer; when, however, he is cast into some heresy, then he is cast into the exterior darkness.
*Homily LIV, from Chapter XXV.*
C 31. *When, however, the Son of Man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty,* etc. When a judge is about to hear the cases of criminal persons in public, he places his tribunal on high, sets royal banners around himself, and before his sight he places a little tablet upon a table, from which he writes the death or life of men with three fingers: from here and there, officials stand in order, and in the midst of the secretariat are placed the kinds of horrid punishments, which it is torture not only to suffer but also to behold. Torturers stand near, ready, more cruel in appearance than in their hands. The whole face of the judgment is draped in the terror of a certain schema. And when the criminal persons have been brought to the middle, before the interrogation of the judge himself, they are examined by the terrifying appearance of the judgment. In a similar way, the Lord also promises that He will come to judgment with a similar trembling, though not with a similar terror. For both good and evil things are similarly ordered on earth as they are in heaven, yet they are not identical. Therefore, seeing punishments and glories on earth, we must not think they are the same in heaven: but since such things exist upon the earth, we must suspect that they are much greater in heaven. For as much as God is distant from man, so much is the heavenly judgment distant from the earthly one. For the splendor of this earthly judgment is in its schema, but the majesty of that judgment is in its truth, as the prophet testifies: *God shall come manifest, our God, and shall not keep silence. A fire shall burn in his sight, and a mighty tempest round about him* (Ps. 49:3). Manifest, he says, no longer concealed in the body, as before, so that even the good could scarcely know Him: but manifest in glory, so that even the wicked may confess Him against their will: so that those who despised Him in His humility may know Him in His power. And those who did not want to know how sweet His mercy is, may feel how heavy His wrath is. *Our God, and he shall not keep silence.* He did not say, "And he shall be silent," showing that while He will indeed be silent Himself, His glory shall speak of Him. Sometimes, seeing Him transfigured on the mountain, the apostles received a command not to tell anyone (Matt. 17:9), so that Christ might not seem to subjugate a people to Himself by power, and not by faith. But then, no one will be silent, because He is not coming yet to tempt the faithful, but now to destroy the unfaithful. Then, preachers will not be necessary. For even if the voice of all were to be silent, the vision itself shall cry out, just as He Himself says concerning His second coming: *As lightning goeth out from the East, and appeareth even to the West, so shall the coming of the Son of Man be* (Matt. 24:27). *Then shall he sit upon the seat of his majesty.* We know most certainly that the seats of Christ are men. Since, therefore, the prophet speaks concerning the first coming and ascent of Christ, saying that He sat upon His holy seat, in this manner: *God is ascended with jubilee, and the Lord with sound of trumpet: God sitteth upon his holy throne* (Ps. 46:6, 9): how D does He say here, expounding His second coming, *Then shall he sit upon the seat of his glory*? But see that in the first coming He called the seat of Christ holy, but in the second, He called it glorious. How so? In the first coming He cleansed us by the Word, washed us by water, and sanctified us by the Spirit: but in the second, He shall glorify us by the resurrection, when He shall have transformed the body of our lowliness, so that it might be made like to the body of His glory (Philip. 3:21); and they shall have risen in glory: when they shall have been sown natural (or "bodily"), and shall have risen spiritual (1 Cor. 15:43, 44): then He shall sit on the seat of His glory, when His seat shall have been made glorious in this way.
32. *And all nations shall be gathered before him.* Because He has granted to all nations the grace of His knowledge, judging justly in both cases, so that neither may the good—without the teaching of the truth—lose the fruits of their goodness; nor may the wicked—on account of the excuse of ignorance—escape the punishments of their malice. For just as in the night the face of things does not appear, but a gem is seen as if it were a stone, and a stone is thought to be a gem: so also before the coming of Christ, the difference between human hearts did not appear, but the wicked were sustained as if they were good, and the good were despised as if they were wicked. But when the illumination of the Gospel reached all nations, then the quality of all wills was manifested, then all nations were rendered inexcusable. And therefore then all shall be gathered justly to judgment, because He who sends the command in advance, silently denounces that the judgment is to be. *Then he shall separate them one from another, as the shepherd separateth the sheep from the goats.* For then men are mixed, and not only mixed, in the way that the just and the impious dwell together in the same places, but they are also confused in such a way that, among the just and the impious, so far as men are concerned, no distinction appears. Just as in the wintertime there is no distinction between evergreen and dry trees; but when that blessed springtime comes, they are distinguished: so now each one shall be manifested according to his faith and according to his works, the impious indeed bringing forth no leaves, showing no fruit; the saints, however, shall be clothed with the leaves of eternal life, and shall be laden with the fruits of glory. And in this way, they shall be separated by the Lord, the heavenly shepherd. And a corporeal shepherd indeed separates according to the natures of bodies, but Christ separates men according to the genera of souls. The sheep are the just men, on account of their meekness, because they injure no one; on account of their patience, because when they are injured by others, they endure it. And just as sheep, when they are bound, either are silent, or bleat in simplicity: so also the saints, when they are injured, either are silent, or certainly, being proved in kindness, transmit prayers to God. And just as a sheep is led to the slaughter and does not cry out; its life is taken away, and its meekness is not changed: so also the saints are cursed, and they do not curse in return; they are struck, and they do not strike in return; their goods are plundered, and they do not contradict; they feel the pain, and they do not emit a cry. And what need is there for cries, when he who does harm does not show mercy, even if you cry out? But He who is merciful shows mercy even if you do not cry out; He hears and sees! Furthermore, He calls sinful men *goats*, because these vices are naturally present in goats: lust above other animals, pride, strife. For they always go about striking one another, and at one time they strike with their shoulder, at another time with their horn. Likewise, they are envious, hating each other: just as Solomon signifies concerning the envious, saying: *Like a goat, so does he look upon the ruin of his neighbor* (Eccl. 11:32). Likewise, they are boastful and glorying, just as the same Solomon signifies, saying: *There are three things which go well, a lion among the beasts, a cock among the hens, and a he-goat leading the goats* (Prov. 30:29-31). Likewise, goats are drawn much by the concupiscence of the gullet. For on account of their gullet they walk over rocks and precipices, and suspend themselves over cliffs. Likewise, they are more garrulous than all others with their cries. Sinners abound in all these vices, and for that reason they have been likened to goats. I still ask, why did He not introduce the ages similar to them, saying: "Thus He will separate them, as sheep from goats," or "Thus, as lambs from the kids"?
"? A Observe how, wishing to show that the saints are perfect in all things, they are to be set on the right; and the impious, being altogether unfruitful, on the left; He therefore called the saints sheep, and the impious goats. As lambs, even if they are tame by nature, are yet not altogether fruitful due to their age—for they do not yet have the fruit of milk and wool—so kids, even if they are malignant by nature, are yet in some part fruitful because of their age; for they offer the fruits of milk in greater abundance. But goats are evil by nature, and they are altogether unfruitful from age. 33. *And He shall set the sheep on the right hand, but the goats on the left.* When someone is introduced before the presence of a king or a judge, he understands from the very place where he is ordered to stand whether he has been introduced for good or for evil. For if it is for good, he is immediately called into the proximity; if for evil, he is ordered to stand far off. So it is with these: God will truly place the just on the right, and sinners on the left, so that each one may recognize the condition of his own merits from the quality of the place itself, and before the sentence of judgment, may receive the penalty of confusion. Rightly does He place the just on the right, because they never knew the left side; rightly the impious on the left, because they never wished to know the right side. For, *The ways which are to the right, the Lord knows; but those which are to the left are perverse* (Prov. 4. 27). For behold, if you should stand in public together with a friend, and someone comes and greets him while despising you, or separating him from you, discourses with him, or jokes with him familiarly, would you not, left alone, stand embarrassed in public, and consider that confusion to be more grievous than death? And how do you suppose the impious are to be confused on the day of judgment, when, with the just separated, they are left behind before the sight of the angels? Would not that shame alone, even if they suffered nothing further, suffice them for punishment? B The Apostle, however, says that the saints have already been placed at the right hand of power through the ascension and sitting of the Lord Savior (Eph. 1. 20). For just as He took up all flesh in His own flesh, and being crucified, crucified all flesh in Himself, and rising again, raised all in Himself, so ascending and sitting at the right hand of God, He placed all at the right hand. How then does He say here that He will then set the sheep, indeed, on the right, but the goats on the left? But see that He has now placed us on the right, for doing those things which are of the right side; but afterwards He will set them at His right hand, to reign with Him. 34. *Then will He say to those on the right.* And why not first to those on the left? Because God is always readier to do good than to do evil. For He bestows good things upon the good according to His own purpose, because He is good; but He does evil things toward the wicked contrary to His purpose, unwillingly, because He is a judge. Moreover, whatever a man does against his own nature, he does more sluggishly. For if Christ delighted in the punishment of sinners, He would never have handed Himself over for sinners. *Come*, He says, *ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world.* Since you gave what you could not always possess, receive what you may possess forever. Rightly is it a hundredfold beyond heaven, for you who sowed one thing on earth. For the kingdom of heaven was not created of such a sort as human justice could merit, but of such as the power of God could prepare. For if He had wished to create the kingdom of heaven according to the straits of human justice, He would indeed have created it after the works of men; but now, because He established the reward of the saints not according to the wage of men, but according to His own liberality, therefore He prepared the kingdom of heaven in heaven before He created the saints in the world. C For this reason, those whom He knows to be His before the foundation of the world, He burdens with such great labors, and causes them to labor for so long, until they become worthy of the heavenly kingdom. For the kingdom of God is not diminished according to the smallness of men, but men are elevated according to the greatness of the kingdom. 35. *For I was hungry, and you gave me to eat*, and the rest which follows. Today, if your friend or tenant should offer you some gift—by way of example, some garment—and you, despising it, in his very sight, give it to one of your servants standing by, do you not make the gift worthless, and grievously confuse the one offering it? But if, receiving it from his hand, you immediately clothe yourself and proceed with that very garment, you magnify the gift, and gladden the offerer exceedingly. Consider with how much joy the saints are exalted, when in the sight of all the angels, the Lord Himself confesses that He has received what they did for men! Now such a work of theirs seems to be not of the quality by which it was given, but of the quality of the person of Him who received it. 37. *Then the just will answer Him, saying: Lord, 38. when have we seen Thee a stranger, and taken Thee in? Or naked, and covered Thee? Or when have we seen Thee sick, or in prison, and came to Thee?* 39 O humility, which will not fail even after death! For a bad man is delighted even by false praises, but a good man flees even the praise that is due to him. Behold, if by an error of person someone coming along gives thanks to one man for the sake of another for some benefit, although he knows in his conscience that he did nothing of the sort, yet he remains silent and rejoices, hearing things that are not his own; if, however, he gives thanks to some good man, although that good man understands that what is said of him is true, yet he flees and refuses to hear even those things which are due to him. Thus do the saints also, then refusing the praise due to them, say: *When have we seen Thee hungry?* 40. *And the King answering shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.* O the goodness of Christ! Granted that, as long as He was in an abject body in the world, there was a plausible reason that He might call other men His brothers because of the similarity of appearance; but what shall we say of the fact that, established in that glory, He is still content to call them brothers, to whom it would be enough for praise if He merely called those good servants? He detracts from Himself what He possesses, so that He may bestow upon them that which they do not have. Behold, if a man is born from a humble family and, by God's provision, has ascended to some dignity, he is ashamed to hear of his birth. If anyone were to say he is the son of that man, he is indignant to confess himself to be what he is, so that he may appear what he is not. And yet Christ will glory by calling them His brothers, sitting in majesty. And rightly so: because coming in the judgment of glory, He has not changed His prior will. This can also be understood of teachers, who gave the food of doctrine to those hungering for justice, by which they might be nourished and grow fat in good works; and who ministered the drink of truth to those thirsting for the knowledge of God. Or certainly they fed them, teaching in the Word; but they gave to drink, baptizing in the Holy Spirit the souls that are pilgrims in the world. For all souls are rightly pilgrims in this world, who can say: *For I am a sojourner before Thee in the earth, and a pilgrim as all my fathers were* (Ps. 38. 13). Preaching the word of faith, D they gather souls from the dispersion of any error, and make them members of the household and citizens of the saints. They gather Christ Himself, whom they clothe—as they were naked, and still without any garment of justice—by teaching justice, just as it is written: *Put on the bowels of mercy, faith, peace, charity* (Col. 3. 12); or they clothe Christ, baptizing them in Christ, just as it is written: *As many of you as have been baptized in Christ, have put on Christ* (Gal. 3. 27). And he who visits such as are infirm and languishing with the disease of carnal vices, and cures them with the medicine of doctrine, cures Christ in them: for just as Christ is whole in whole souls, so He languishes in the languishing. But also he who comes to those who have descended alive into hell, doing the works of hell—that is, who are in prison, and are now under the custody of demons, just as the Scripture says: *Let them go down alive into hell* (Ps. 54. 16)—coming by the word he leads them out of that infernal prison, so that he may free them from the custody of demons, so that they may be able to say, giving thanks: *Lord God, I have cried to Thee, and Thou hast healed me: Lord, Thou hast brought forth my soul from hell* (Ps. 29. 5, 4): to Christ he comes in prison. For if these things are to be ministered corporally to bodies