Commentary on Saint Matthew (Homilies 1-44)

THE WORKS OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE. COMMENTARY ON THE HOLY EVANGELIST MATTHEW. HOMILY I.

^A It would indeed be appropriate for us to be in no need of the assistance of letters, but to exhibit such a pure life, that the grace of the Spirit might serve us in place of books; and that, just as books are inscribed with ink, so our hearts might be inscribed with the Spirit. But since we have cast away this grace, come, let us take up the second course of navigation. That the former course was better, God has shown both by words and by deeds. For to Noah and to Abraham and his descendants, and to Job and to Moses himself, He did not speak through letters, but through Himself, because He found their mind to be pure. But after the entire people of the Hebrews had fallen into the abyss of wickedness, then at length there was need of letters and tablets for their instruction; and this we find to have happened not only with the saints of the Old Testament, but also with those of the New. For God did not deliver anything in writing to the apostles, but instead of letters He promised that He would give them the grace of the Spirit: for "He," He says, "shall bring all things to your remembrance" (John 14:26). But ^B so that you may learn that this was far better, hear what He says through the prophet: "I will establish a new covenant with you, putting my laws into their mind, and on their hearts I will write them, and they shall all be taught by God" (Jer. 31:31, 33). Paul also, declaring this excellence, said that he had received the law, "not on tablets of stone, but on the carnal tablets of the heart" (2 Cor. 3:3). But since, as time went on, some stumbled concerning life and morals, that instruction through letters was again necessary. I want you to observe how great an evil it is that, even though we ought to live with such purity as to have no need even of books, but to offer our hearts in place of books to be instructed by the Holy Spirit, we have lost that honor, and have been reduced to such a state that we have need of letters and not of the ^C grace of the Spirit.

^A And to be drawn into greater punishment. That this may not happen, let us attend with precision to the things written, and let us learn how the Old Law was given, and how the New Covenant. How then was that Law given then, and when and where? After the destruction of the Egyptians, in the desert, on Mount Sinai, with smoke and fire bursting from the mountain, a trumpet sounding, thunders and lightnings occurring, while Moses was entering into the thick darkness itself. But in the New [Covenant] it was not so; neither in a desert, nor on a mountain, nor with smoke and darkness and thick gloom and tempest; but at the beginning of the day, in a house, with everyone sitting together, everything occurred with great gentleness. For to those who were more irrational and unbridled, a bodily manifestation was needed—such as a desert, a mountain, smoke, the sound of a trumpet, and other things of that nature; but for those who were higher, and teachable, and who had risen above the very notion of bodies, there was no need for any of these things. And if a sound also occurred then, it was not for the sake of the apostles, but for the sake of the Jews present, for whose sake also the tongues of fire were seen. For if, even after this, they said that "they are filled with new wine" (Acts 2:13), much more, if they had seen none of these things, would they have said these things. And in the case of the Old [Covenant], with Moses ascending, thus did God descend; but here, with our nature having been raised to heaven, or rather to the royal throne, thus does the Spirit descend. And if the Spirit were inferior, the events would not have been greater and more wondrous. For these tablets are far better, and the achievements are more brilliant. For the apostles did not come down from a mountain carrying stone stelae in their hands, as Moses did; but carrying the Spirit in their minds, and gushing forth a certain treasure and fountain of dogmas and gifts and all good things, they thus went about everywhere, becoming, through grace, living books and laws. Thus they drew to themselves three thousand, thus five thousand, thus the peoples of the habitable world, with God discoursing through their tongue to all who approached. ^B From which also Matthew, filled with the Spirit, wrote what he wrote—Matthew the tax collector; for I am not ashamed to call him by his profession, neither him nor the others. For this, most of all, shows both the grace of the Spirit and their virtue.

2. And he rightly called his work "Gospel." For he came announcing to all—to enemies, to the ignorant, to those sitting in darkness—the removal of punishment, the remission of sins, righteousness, sanctification, redemption, adoption, the inheritance of heaven, and kinship with the Son of God. What, then, could be equal to these good tidings? God on earth, man in heaven; and everything was mingled; angels danced with men, men communed with angels and with the other powers above; and it was possible to see the long-standing war dissolved, and reconciliations made between God and our nature, the devil put to shame, demons fleeing, death undone, paradise opened, the curse obliterated, sin removed from the midst, error driven away, truth returned, the word of piety sown everywhere and flourishing, the heavenly way of life planted on earth, those powers conversing with us with confidence, and angels constantly frequenting the earth, and much hope existing for the things to come. For this reason he called the history "Gospel," as everything else is devoid of such realities—such as wealth, the magnitude of power, and principalities and glories and honors, and everything else that is considered a good among men. But the things reported by the fishermen would be called gospels in the genuine and strict sense; not only because they are firm and unshakable goods, and above our worth, but because they were given to us with all ease. For we did not labor and sweat, we did not toil and suffer; but having been loved by God alone, we received what we received. And why is it that, with so many disciples, only two of the apostles write, and two from those who followed them? For one was the disciple of Paul, another of Peter, and they wrote the Gospels along with John and Matthew. Because they did nothing for the sake of ambition, but all for the sake of need. What then? Was it not enough for one evangelist to say everything? It was enough; but even if there are four writing, neither at the same times, nor in the same places, nor having met and discussed with one another, yet—as if from one mouth—all speak, this becomes the greatest proof of the truth. ^C But you say, "Nothing of the sort happened; on the contrary, they are proven to be in disagreement in many places." Yet this very thing is the greatest proof of the truth. For if they had all agreed with precision, even down to the timing, and down to the place, and down to the very words, none of the enemies would have believed that they had not met and written what they wrote by some human agreement; for such unanimity is not a sign of simplicity. But as it is, the disagreement which appears to exist in small matters clears them of all suspicion, and eloquently defends the character of those who wrote. And if they reported things differently regarding times or places, this in no way harms the truth of the things spoken. And these things, as God grants, we shall try to demonstrate as we proceed, asking you to observe along with what has been said, that in the main points ^D and those that hold together our life and the preaching, no one of them is found disagreeing even in the slightest. And what are these? Such as: that God became man, that He performed miracles, that He was crucified, that He was buried, that He rose, that He ascended, that He judgment might be rendered, that He gave salutary precepts, that He did not introduce anything contrary to the Old [Covenant]: that He is the Son, the Only-begotten, of the same substance with the Father...

and so many similar things. For about these we shall find great harmony ^A among them. If in the miracles not all related every detail, but one related some and another others, do not be troubled by this; for if one had said everything, the number of the rest would be superfluous, and if all had written different and new things, there would be no ground for harmony. Therefore many [*] related many things together, and each took it upon himself to write that which was proper, so that they might not seem to have spoken anything superfluous or at random, and might offer us the precise proof of the truth.

Now Luke states also the reason why he comes to write: "That you may have," he says, "the certainty of those words in which you were instructed" (Luke 1:4); that is, that being continually reminded, you may have certainty, and remain in that certainty. John himself kept silent about the cause; but as we have received long ago from ^B our ancestors and fathers, he did not approach the writing without cause. But because the aim of the previous three had been to dwell more on the history of the [assumed] flesh, and there was a danger that the doctrines of the divinity might be passed over in silence, when Christ moved him at last, he came to the writing of the Gospel. And this is evident from the history itself and from the preface of the Gospel. For he does not begin from below like the others, but from above, which was his aim. And because of this he produced his whole book. Nor is he more sublime than the others only in the preface, but throughout the whole course of the Gospel. It is said that Matthew, when the Jews who had believed approached him and requested it, left behind in writing the things which he had spoken in words, and wrote his Gospel in the Hebrew ^C tongue. And that Mark, in Egypt, did the same at the request of the disciples. Therefore Matthew, as one writing for the Hebrews, sought to show nothing more than that He derived His origin from Abraham and David. But Luke, since he was speaking to all at once, extends his account higher, and proceeds up to Adam. The one begins from the generation: for nothing could please the Jew so much as to learn that Christ was the descendant of Abraham and David; but he [Luke] does not do so, but mentions many other things first, and then proceeds to the genealogy. And we shall show their harmony, with the whole world as witness, which has accepted what has been said; nay, even the enemies of the truth themselves will be witnesses. For many heresies sprang up after them, holding opinions contrary to what was said, of which some accepted all that ^D was written, while others accepted only certain parts and keep them mutilated among themselves. But if there were any conflict in what was said, those heresies which speak in opposition would not have accepted everything, but only that part which might seem to favor them; and those which accepted only a part would have been refuted by that part through the knowledge of those very fragments, as if crying out their harmony with the whole body of the book. Just as if you were to take some part from the side, in that part you will find everything of which the whole animal consists—nerves, veins, bones, arteries, blood, and, so to speak, the pattern and evidence of the whole mass—so also is it to be seen in the Scriptures; namely, the conspicuous affinity of each single point with the whole. But if they were dissonant, this affinity would not be discerned, and the whole doctrine would have been dissolved long ago; for "Every kingdom," He says, "divided against itself shall not stand" (Luke 11:17). Now, however, in this very matter the power of the Spirit shines forth, persuading men to be occupied with the more necessary and urgent things, and not be harmed by these trivialities.

But where each of them wrote, there is no need for us to be very solicitous; but that they did not write one against the other, we shall strive to demonstrate throughout the whole course of the work. You, however, who object to that dissonance, act as if you were commanding them to speak the same words and use the same modes of speaking. And I will not yet say that those who boast greatly in rhetoric and philosophy, and who have written many books on the same subjects, have not only differed with one another, but have even said contrary things. For it is one thing to speak differently, and another to say things that are contradictory. But I do not say any of these things; for far be it from me to use their folly to provide a defense; for I would not wish to establish the truth from falsehood. But I would like to ask: how could those things have merited faith, being dissonant? How would they have prevailed? How, if they had spoken contradictory things, would they have obtained such admiration, faith, and renown throughout the whole world? And yet there were many witnesses of what was said, just as there were many enemies and adversaries. For they did not write these in a corner and bury them, but published them in every part of the earth and sea to the hearing of all; and they were read with enemies present, just as they are today; and they offended no one ever, and quite rightly. For it was a divine power that was working all these things among everyone. For if the case had not been so, how could a tax collector, a fisherman, and an unlettered man have been able to philosophize? For things which those outside could not even imagine in their dreams, these men announce and persuade with great authority, and that not only while living, but also when dead: not to two or twenty men, not to a hundred or a thousand, or ten thousand; but to cities, nations, peoples, the earth, the sea, to Greece, to the regions of the barbarians, to the world and the deserts; and that when it was a matter of things greatly surpassing our nature. For leaving the earth, they discourse on all things heavenly: introducing to us another life and way of living, other riches, another poverty, liberty, and servitude, another life and death, another world and state, everything changed. Not like Plato, who composed that ridiculous state, and Zeno, and others...

who scribbled of a republic and issued laws. For it was evident right from the start that these men were moved in their souls by an evil spirit, a savage demon warring against our nature, an enemy of chastity and order, turning everything upside down. For when they make women common to all, and lead virgins naked into the gymnasium for the spectacle of men, and arrange clandestine unions—confusing and disturbing everything all at once and overturning the bounds of nature—what else can one say of them? That all these things are the inventions of demons and contrary to nature, even nature itself would testify, not enduring what was said; and this not amidst persecutions, not amidst dangers, not amidst wars, but written with every ease and liberty, and embellished by many in many places. But the things of the fishermen—pursued, beaten, endangered—were accepted by the unlearned and the wise alike, by bond and free, by kings and soldiers, by barbarians and Greeks, with every favor. ^B

5. And you could not say that they were acceptable to all because they were small or humble; for these things are much more sublime than those. For of virginity, those others did not even dream or imagine the name, nor of poverty, nor of fasting, nor of anything else that is noble. But those among us not only eliminate lust and punish the act, but also the wanton look, insulting words, disorderly laughter, bearing, gait, and clamor, extending their exactness even to the smallest things, and they have filled the whole world with the plant of virginity. And they persuade men to philosophize about God and the things in the heavens, which none of those men could ever even conceive in their minds. How could they, when they made images of wild beasts and creeping things and even more shameful things into gods? But yet these sublime doctrines were received and believed, and they bloom and increase every day. But the things of the others have vanished and perished, having vanished more easily than spiderwebs. And with good reason; for it was demons who declared those things. That is why, along with debauchery, it contains much darkness and greater pain. ^C

6. For what could be more ridiculous than that state in which, after the philosopher had wasted infinite lines along with the things mentioned, in order to be able to show what justice is, he filled what he said with much prolixity and much obscurity? Which, even if it had some gain, was destined to be utterly useless to human life. For if the farmer, and the coppersmith, and the builder, and the pilot, and each man who is fed by the labor of his hands, were to leave off his craft and arduous toils and waste many years in order to learn what justice is—and before he has learned, he would often arrive at perishing by starvation—he would depart having gained nothing, having learned none of the other useful things, and having ended his life by a violent death. But our things are not like that; but Christ taught us justice, and propriety, and utility, and simply all virtue, in brief and clear expressions; at one time saying that "On two commandments the law and the prophets hang" (Matt. 22:40), that is, on the love of God and of one's neighbor; at another time saying, "Whatever you wish that men would do to you, do also to them; for this is the law and the prophets" (Matt. 7:12). Which are all easy to grasp and learn even for a farmer, and a servant, and a woman who is a widow, and a child, and for anyone who is thought to be extremely foolish. For such are the things of truth, and the outcome of the facts bears witness to them. At any rate, all have learned what must be done; and they have not just learned, but have also vied for it; and not only in the cities, nor in the midst of the marketplaces, but also on the mountain peaks. For there too you will see great philosophy, and choirs of angels shining in human bodies, and the heavenly state appearing here. For the fishermen have composed for us a state, not commanding that individuals be taken from childhood, as those did, nor legislating that one be of such and such an age to be virtuous; but simply addressing every age. For those things were children’s games; these, however, are the truth of things. And they assigned heaven as the place for this state, and introduced God as its craftsman, and Legislator of the laws laid down there; just as indeed it had to be. But the prizes of this state are not laurel leaves, nor wild olive crowns, nor meals in the Prytaneum, nor bronze statues—those cold and petty things—but life that has no end, and to become sons of God, and to dance with angels, and to stand at the royal throne, and to be perpetually with Christ. ^D

And the leaders of this state are tax collectors, and fishermen, and tentmakers, who have not lived for a short time, but live forever. For this reason, even after their departure, they could benefit those who live by this state the most. To this state, war is not against men, but against demons and those incorporeal powers. Therefore, their general is not any man or any angel, but God Himself. And the armor of these soldiers mimics the nature of the war; for it is not crafted from skin and iron, but from truth, and justice, and faith, and all philosophy. Since, therefore, this book has been written concerning this state, and it is set before us now to speak of it, let us give heed accurately to Matthew as he clearly discourses about it. For all that is said is not his, but Christ's, who legislated the state. And let us give heed, so that we may be able to be enrolled in it, and to shine with those who have already lived by it, and who are expecting those unfading crowns. Yet this discourse seems easy to many, while the things of the prophets seem to have difficulty. But this too is from being ignorant of the depth of the meanings stored within it. Therefore, I entreat...

you to follow us with great zeal, that we may be able to enter this sea of writings, with Christ as our guide. And that you might learn these things more easily, we ask and beseech you, as we have done in the case of other books of the Scriptures, that you should read beforehand the passage of Scripture which we are about to expound, so that the reading may precede the cognition; a thing which happened in the case of the eunuch, and which affords us much ease. ^A For many and successive questions occur. Behold, then, immediately in the very beginning of the Gospel, how many and how great are the things about which one might inquire. First, why is the genealogy of Joseph traced, who was not the father of Christ? Second, how will it be clear to us that He derives His lineage from David, seeing that it is unknown who were the ancestors of Mary His mother; for the genealogy of the Virgin was not recorded. Third, for what reason is the genealogy of Joseph, who contributed nothing to the birth, traced, while the Virgin, who became the mother, is not shown to have been born of what fathers, and grandfathers, and ancestors? Along with these, it is worth inquiring why, when proceeding through the genealogy of men, he mentioned women. And since this seemed good to him, why did he not set down all the women, but, passing over the distinguished ones—such as Sarah, and Rebecca, and those like them—he brought into the midst only those branded with vice; if, for instance, a woman was a harlot or an adulteress, or if she were a foreigner or a barbarian? ^B For he mentioned the wife of Uriah, and Tamar, and Rahab, and Ruth—of whom one was a foreigner, another a harlot, and another was defiled by her father-in-law, not by the law of marriage, but having stolen the union and assumed the guise of a harlot; and regarding the wife of Uriah, no one is ignorant due to the notoriety of the act. Yet, passing over all others, he placed these alone in the genealogy. And yet, if it was necessary to mention women, it was necessary to recount all; if not all, at least those who had flourished in virtue were to be brought forward, not those whose sins are manifest. Do you see how much attention is needed from us even in [these] openings? And yet the opening seems clearer than others, and even to many perhaps superfluous, because it entails only a list of names. After this, one must also inquire for what reason he passed over three kings. For if he kept silent about their names as quite impious, it was not necessary to mention others similar to them. ^C And this is another question. For he said there were fourteen generations, but in the third portion he did not maintain the number. And why did Luke record a list of other names, and not only did he not mention all of the same, but even many more; while Matthew mentions others and different ones, even though he ended at Joseph, where Luke also made an end? See how much vigilance is required of us, not only to resolve, but even to learn what needs to be resolved. Nor is it a small matter to find the things that are liable to be brought into doubt; for that also is numbered among the doubts, how Elisabeth, being of the Levitical tribe, is a kinswoman of Mary.

7. ^D But that we may not overwhelm your memory by heaping many things together, we shall pause our discourse here for the present. It suffices for you, that you be stirred up, if you learn the questions themselves. But if you desire the solution, that too will be in your power, even before we speak. For if I see you stirred up and eager to learn, I will attempt to bring you the solution; but if I see you drowsy and inattentive, I will conceal both the questions and their solution, obeying the divine law: "Do not," he says, "give what is holy to the dogs, nor cast your pearls before swine, lest perhaps they trample them with their feet" (Matt. VII, 6). And who is so miserable, one might say, as not to deem these things sacred and more precious than all else? He who does not pay as much attention to them as he does to harlot women in satanic theaters. For there, the many spend whole days, and neglect many things in their own house because of that untimely leisure, and carefully retain what they hear there, and keep them for the ruin of their own souls. Here, while God Himself is speaking, they do not wish to remain for even the smallest fraction of time. Therefore, we have nothing in common with heaven. Truly, for this reason did God threaten hell, not that He might cast us into it, but that He might persuade us to flee that painful tyranny. We, however, do the opposite, and every day we run toward the road that leads there; and with God commanding us not only to hear, but also to perform the things said, we do not even endure to hear. When, therefore, shall we do the things we are commanded, and bring our hands to the works, when we bear with difficulty and indignation the delays, even when postponed for the briefest moment of time? And yet, when we speak of trivial matters, we consider it a mark of contempt if we notice that those sitting with us are not attending; yet do we not think we offend God, when He is speaking of such great things, if we despise Him and turn our eyes elsewhere? Surely, any old man who has traveled a great part of the earth, describes to us with great care the number of stadia, the location and layout of cities, and ports, and marketplaces: yet we do not know even how far we are from that heavenly city; otherwise, we would have been anxious to shorten the length of the road, if indeed we held that distance in mind. For that city is not as far from us as the distance between heaven and earth; but much less, if we are not negligent; just as if we are zealous, we shall be able to arrive at its gates in an instant of time. For these spaces are to be measured not by the length of places, but by the disposition of one's character.

before, you know the things of this life with precision—things new, things old, and ancient things—and you are able to count the rulers under whom you served in time past, the umpires, the prize-winners, and the generals—things that make no difference to you. But who has been a ruler in this city, or who was first, who second, who third, or how much time each served, or what exploits he accomplished and performed, you have never so much as dreamed. Of the laws established in this city, you do not even endure to hear or attend to others speaking. ^A How then, tell me, do you expect to obtain the promised good things, when you do not attend even to the things being spoken? But if we did not do this before, at least let us do it now. For we are about to enter—if God permit—a city, golden and more precious than any gold. Let us learn therefore its foundations, its gates constructed of sapphire and pearls; for we have an excellent guide, Matthew. For we enter now through his gate, and we have need of much diligence. For if he sees anyone not attending, he casts him out of the city. For the city is most royal and illustrious; not like those among us, divided into marketplace and palaces, but all things there are royal. Let us open wide then the gates of our understanding, let us open wide our hearing, and with much trembling ^B, as we are about to mount the thresholds, let us worship the King who is within; for even the first encounter is enough to strike the observer with terror.

The gates are indeed shut to us for now; but when we see them opened wide (for this is the solution to the questions), then we shall behold the great brilliance within. For, being led by the eyes of the Spirit, this tax-gatherer promises to show you all things: where the King sits, and which of the armies stand byHim; where the angels are, where the archangels; what place is marked out for the new citizens in this city, and which is the road leading there; what lot those received who were the first to be citizens there, and those after them, and those after these; and how many are the orders of those ranks, how many of the senate, and how many the differences of dignities. ^C Let us not therefore enter with clamor and confusion, but with mystical silence. For if, in the theater, when much silence has been made, then the King’s letters are read, much more in this city must all be calmed, and with upright souls and ears we must stand. For it is not the letters of some earthly ruler, but of the Master of the angels that are about to be read. If we adjust ourselves in this way, the grace of the Spirit itself will lead us with much precision, and we shall reach the royal throne itself, and we shall obtain all good things, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and power, together with the Father and the Holy Spirit, now and always, and to the ages of ages. Amen.

HOMILY II

^D 1. V. 1. The book of the generation of Jesus Christ, the son of David, the son of Abraham.

1. Do you remember the command which we gave to you a while ago, entreating you to hear all that is said with every silence and mystical quiet? For we are about to enter the sacred thresholds today; and for this reason I have reminded you of the command. For if to the Jews, who were about to approach a burning mountain—and to fire, and darkness, and gloom, and tempest—or rather, not even to approach, but to see and hear these things from afar, it was ordered three days before that they should abstain from women, and wash their garments, and they were in trembling and fear, both they and Moses with them; much more ought we, who are about to hear such words, and not to stand far away from a smoking mountain, but to enter into heaven itself, to display greater philosophy—not by washing garments, but by cleansing the robe of the soul, and casting off all worldly mingling. For you will not see gloom, nor smoke, nor tempest; but the King Himself sitting upon the throne of that ineffable glory, and angels and archangels standing by Him, and the ranks of the saints with those infinite myriads. For such is the city of God, having the Church of the firstborn, the spirits of the just, the assembly of the angels, the blood of sprinkling, through which all things were joined, and heaven received things from earth, and earth things from heaven, and the peace long desired by angels and saints has come. In this city the bright and illustrious trophy of the cross is set, the spoils of Christ, the firstfruits of our nature, the booty of our King; for all these things we shall know with precision from the Gospels. And if you follow with the silence that is fitting, we shall be able to lead you everywhere, and show you where death lies crucified; where sin is hanging; where the many and wonderful offerings from this war, from this battle are. You shall see the tyrant bound there, and the multitude of captives following, and the citadel, from which that unclean demon ran through everything in time past; you shall see the robber's hidden places and caves, already broken open and laid bare; for the King was present there too. But do not grow weary, beloved; for if someone were relating a sensible war, and trophies, and victories, you would not have taken your fill; nor would you have thought of food or drink before the end of such a history. But if that story is desirable, much more is this. For consider how great a thing it is to hear...

^A that God has risen from the dead and trampled down death, and that the curse is being abolished, and that the tyranny which the devil formerly had, has had its tyranny dissolved by the same means. Let us then arise and shake off our sleep; behold, I see the gates opened to us; but let us enter with all modesty and trembling, at once seeking the entrance. What are these entrances? The book of the generation of Jesus Christ, the son of David, the son of Abraham. What do you say? You were promising that you would speak about the only-begotten Son of God, and you mention David, a man born a thousand generations later, and you say that he is both his father and his forefather? Wait, do not seek to learn everything at once, but little by little. You are standing only at the threshold, still in the very doorway; why are you in such a rush for the interior? You have not yet properly examined everything on the outside; for I am not yet recounting for you that generation; nay, not even the one that follows it, which is ineffable and arcane. And the prophet Isaiah ^B proclaims this to you before me, since in preaching his passion and his providence for the whole world, wondering who he was and what he became and to what degree he descended, he exclaimed with a great and clear voice, "Who shall declare his generation?" (Is. 53:8).

Homily 2

Not, then, of that generation is our discourse now, but of this lower and earthly one, which has countless witnesses of itself. And concerning this, according to the grace of the Spirit received, we shall thus institute our discourse. And yet we cannot explain even this with all clarity; for it also is exceedingly stupendous. Do not then think that you are hearing something small when you hear of this generation, but rouse your mind, and shudder at once as you hear that God has come upon the earth. For that was so admirable, so unexpected, that the angels gathered in a choir to sing praise and glory on account of this for the whole world, and the prophets long ago were astonished at this very thing, that "he was seen upon earth and conversed with men" (Baruch 3:38). For it is truly stupendous to hear that the ineffable, inenarrable, incomprehensible God, the equal of the Father, ^C deigned to come through a virginal womb and be born of a woman, and that he has grandparents, David and Abraham. And why do I say David and Abraham? For what is more horrible, even those harlot women whom I mentioned a little earlier. Hearing these things, lift up your soul and suspect nothing common; and marvel most at this, that the Son, and the genuine Son of God who exists without beginning, suffered himself to be called the son of David, so that he might make you a son of God: he suffered himself to have a servant as a father, so that he might make the Master a father to you, a servant. Do you see from the very beginning what the gospels are? But if you doubt about your own [salvation], let yourself be led to believe these things from what pertains to him. For it is far more difficult, so far as human intellect goes, for God to become man than for a man to become a son of God. When, therefore, you hear that the Son of God is the son of David and Abraham, cease to doubt ^D that you, the son of Adam, shall be a son of God. For he would not have humiliated himself in such a way in vain and to no purpose, had he not been going to exalt us. For he was born according to the flesh, that you might be born according to the spirit: he was born of a woman, that you might cease to be a son of a woman. And therefore his generation was twofold, and such as would be like ours, and such as would surpass ours. For to be born of a woman is consistent with our nature; but to be born not of blood, nor of the will of the flesh, nor of the will of man, but of the Holy Spirit, signifies to us that generation—which is yet to come—which was to be granted to us from the Spirit. And indeed all other things likewise were of this kind. For such also was the washing; for it had something of the old, and something also of the new. For to be baptized by the prophet was expressed by that old way; but the Holy Spirit descending signified the new. And just as one standing in the middle, having joined two others who were separated by stretching out his own hands and taking theirs on either side, so also did he: he joined the Old Testament to the New, the divine nature to the human, his own to ours. Do you see the radiance of this city, and how much it has illuminated you from the beginning? How it showed you the King at once in your own form, as if in the midst of an army? For the King does not always show his own dignity there, but having put aside the purple and the diadem, he often puts on a soldier's attire. But there, he does so that, not being known, he might draw his enemies to himself; here, on the contrary, so that by being known, he might not put the enemy to flight out of fear of the conflict, nor disturb his own; for he intends to bring them salvation, not terror. Therefore he immediately called him by that name, namely, Jesus. For this name Jesus is not Greek; but in the Hebrew tongue he is called Jesus; which in Greek signifies Savior: and he is called Savior because he saves his people.

See how he has aroused the listener, speaking of things of usage, and through those things that he says, indicating to us all things that surpass hope! For there was great knowledge of both names among the Jews. Because certain unexpected things were to be done, the types of the names had already preceded them; so that long ago all tumult of novelty had been forestalled. For he who, after Moses, led the people into the land of promise is called Jesus. You have seen the figure; see also the truth. The one into the land of promise, this one into heaven and heavenly goods: the one after the death of Moses, this one after the law ceased: the one as a leader of the people, this one as King. But lest upon hearing "Jesus" you be deceived by the similarity of names, he added something else: "Jesus Christ, son of David." Now that one was not from David, but from another tribe. But why does he call it the book of the generation of Jesus Christ, even though it is not only...

this that contains the birth, but the entire dispensation? Because this is the head of the entire dispensation, and the beginning, and the root of all good things for us. Just as Moses calls it the book of heaven and earth, even though he discoursed not only about heaven and earth, but about all things in between, so too this one named the book from the head of the achievements. For ^B to become man, being God, is full of astonishment and beyond all hope and expectation; and this having happened, all things following thereafter occur according to reason and sequence. And for what reason did he not say, Son of Abraham, and then, Son of David? Not as some think, desiring to go from the bottom upwards; for he would have done just what Luke did; but now he does the contrary. For what reason then did he mention David? The human was in everyone's mouth, both because of the celebrity, and because of the time; for he had not died long ago, as Abraham had. And though God had made promises to both, yet that was passed over in silence as being ancient, while this, being fresh and new, was spoken of by all. At any rate, they themselves say, "Does not the Christ come from the seed of David and from Bethlehem the village, where David was?" (John 7:42). And no one called him the son of Abraham, but all called him the son of David; for both because of the time, as I have already said, and because of the kingdom, he was more in everyone's memory. Thus, at any rate, those kings whom they honored after him, they called all of them from him, both they and God. For indeed Ezekiel, and other prophets, say that David is coming to them and is rising, not speaking about that one who had died, but about those who were emulating his virtue. And he says to Hezekiah: "I will shield this city for my sake and for David my servant" (4 Kings 19:34). And to Solomon he said, that because of David he did not tear the kingdom from him while he was alive (3 Kings 11:34). For great was the glory of the man both before God and before men. For this reason he immediately begins from the more familiar [person], and then returns to the father, considering it unnecessary, as far as the Jews are concerned, to carry the account higher. For these were the most admired; the one as prophet and king; the other as patriarch and prophet.

And from where, you say, is it clear that he is from David? For if he was not begotten of a man, but from a woman only, and the Virgin is not genealogized, how shall we know that he was a descendant of David? For there are two questions: for what reason the mother is not genealogized, and why Joseph, who contributes nothing to the birth, is mentioned by them; for one seems to be superfluous, the other deficient. What then is necessary to say first? How the Virgin is from David. How then shall we know that she is from David? Hear God saying to Gabriel, to go "to a virgin betrothed to a man, whose name was Joseph, of the house and family of David" (Luc. 1:27). What, therefore, do you want clearer than this, when you hear that the Virgin was of the house and family of David?

^C 4. From which it is clear that Joseph also was from there. For there was indeed a law commanding not to be allowed to marry from elsewhere, but from one's own tribe. And the patriarch Jacob also prophesied that he would arise from the tribe of Judah, saying thus: "A ruler shall not fail from Judah, nor a leader from his thighs, until there comes [he for whom] it is reserved; and he is the expectation of the nations" (Gen. 49:10). For this prophecy, that he was born from the tribe of Judah, makes it clear; but that he was also of the race of David, not yet. Was there then not only the race of David in the tribe of Judah, but also many others; and did it happen that one was of the tribe of Judah, but not also of the race of David? But that you might not say this, the evangelist removed this suspicion of yours, saying that he was from the house and family of David. But if you also wish to learn this from elsewhere, we shall not lack another proof; for it was not allowed not only from another tribe, but not even from another family — that is, kinship — to marry. So that whether we adapt the "of the house and family of David" to the Virgin, the statement stands; or to Joseph, through him this also is established. For if Joseph was of the house and family of David, he would not have taken a wife from elsewhere than where he himself was from. What then, if he transgressed the law? he says. For this reason he anticipated and testified that Joseph was righteous, so that you would not say this, but having learned his virtue, you might also know that he would not have transgressed the law. For he who was so philanthropic and free from passion, ^D that he did not even wish to attempt to punish the Virgin when suspicion compelled him to, how would he have transgressed the law for the sake of pleasure? For he who lived philosophically above the law (for that leaving [her] and secretly leaving [her] was that of one living philosophically above the law), how would he have done anything contrary to the law, and that with no cause compelling him?

But that the Virgin was of the race of David is clear from these; but for what reason he did not genealogize her, but Joseph, it is necessary to say. For what reason, then? It was not a law among the Jews for women to be genealogized. So that he might both keep the custom and not seem to be innovating from the start, and [might] make the maiden known to us, for this reason, having kept silent about her ancestors, he genealogized Joseph. For whether he had done this in the case of the Virgin, he would have seemed to be innovating; or if he had ignored Joseph, we would not have known the ancestors of the Virgin. So that we might learn who Mary was and from where, and the laws might remain undisturbed, he genealogized her betrothed, and showed him to be from the house of David. For this having been proven, that is also proven along with it, that the Virgin also was from there, because this righteous man, as I have already said, would not have deigned to take a wife from elsewhere. There is also another reason to say, of a more mystical nature, for which [it] was kept silent...

namely, why it was the line of Joseph that was genealogized. For if you keep these things, you will make us more eager to tell the rest; but if you reject them and cast them out of your soul, we shall be more sluggish toward the remaining matters. For no farmer would willingly cultivate soil that rots the seeds. Therefore, I beg you to turn these things over in your mind. For from the meditation of such things, a great and saving benefit grows for the soul. And we will be able to please God by caring for these things, and our mouths will be clean from insults, shameful words, and abuse, while they are practiced in spiritual words; and we will become formidable to the demons if we arm our tongue with such weapons of words; hence, the vision of the eyes is increased for us. For He ^C placed eyes, and mouth, and hearing ^D within us so that all the members might serve Him, that we might speak His words, that we might do His works, that we might send up continuous hymns to Him, and by these things cleanse our own conscience. For just as the body, enjoying pure air, will be healthier, so too will the soul, nourished by such exercises, be more given to philosophy.

e. Do you not see the eyes of the body, when they dwell in smoke, always weeping—but when they are in clear air, in a meadow, and by springs, and in gardens, they become clearer and healthier? Such is the eye of the soul: if it feeds in the meadow of spiritual discourses, it will be pure, clear, and sharp-sighted; but if it goes toward the smoke of worldly affairs, it will weep and lament a myriad times, both now and then. For human affairs are like smoke. Therefore, someone said: *My days have vanished like smoke* (Ps. CI, 4). But he indeed speaks of the brevity and the swift flight of time; I, however, judge these things to be taken not only regarding this, but also regarding the turbulence of present affairs. For nothing so badly affects and disturbs the eye of the mind as the tumult of worldly cares and the swarm of desires. For these are the fuel for this smoke. And just as fire, when it seizes damp material, rouses much smoke, so too, desire, which is itself fervent and as it were flaming, when it seizes a damp and dissolute soul, produces much smoke itself. Therefore, there is need of the dew of the Spirit, and that breeze which might extinguish the fire and dissipate the smoke, and make our mind winged. For no one can—it is not possible—fly to heaven while burdened with so many evils; but it is to be hoped that we might be able to take this path while unencumbered; nay rather, not even so can we, unless we take up the wings of the Spirit. If, therefore, we need an unencumbered mind and spiritual grace to be able to ascend to such a height, how shall we be able to fly up, burdened with so heavy a load, when we have nothing of these, but rather collect exactly the opposite and satanic weight? For if someone were to try to weigh our thoughts as in a set of scales, in the midst of ten thousand talents of worldly speeches, he would barely find a hundred denarii of spiritual words; nay, not even ten obols. Is it not therefore shameful and altogether ridiculous that, while we have a slave, we use him for the most part for necessary things, yet we do not use the mouth, our own member, in the same way as a slave, but on the contrary, for useless and superfluous affairs? And would that it were only for the superfluous; but we even use it for the contrary and harmful things and those which have no utility. For if the things we spoke were useful to us, they would without doubt please God.

Now, however, we utter all things that the devil suggests, sometimes laughing, sometimes speaking urbanely, sometimes uttering curses and insults, sometimes swearing, lying, and perjuring ourselves; and sometimes we are ferocious, sometimes we bring into the midst things trivial and even more trifling than old wives' tales, which have no relation to us. For tell me, who among you, if asked to recite one psalm, could say it, or any other part of the divine Scriptures? There is no one. And this is not the only grave thing; but that while you are sluggish toward spiritual things, you are more fervent for satanic things. For if someone wanted to test you regarding diabolical songs, and lascivious and wanton verses, he would find many who know these with precision, and who pronounce them with great pleasure. But what is the defense against such an accusation? "I am not," he says, "a monk, but I have a wife and children, and I take care of domestic affairs." But that is the very thing that ruins everything, that you think it belongs only to monks to read the divine Scriptures, whereas it is much more necessary for you than for them. For those who move in the midst of things, and daily receive wounds, are much more in need of medicine. Therefore, it is far worse than not reading, to think that it is a superfluous thing. For these words are satanic inventions.

f. Do you not hear Paul saying *that these things were written for our correction* (1 Cor. X, 11)? But you, if you were required to receive the Gospel with unwashed hands, you would not wish to do it, and yet you think that the things contained therein are not altogether necessary. And therefore everything is upside down. But if you wish to learn how much profit is gained from the Scriptures, examine yourself, in what state you are when you hear psalms, and in what state when you hear a satanic song: in what disposition you are when staying in church, and in what when sitting in the theater: and you will see how great is the difference between this soul and that, even though it is one and the same. Therefore Paul says: *Evil communications corrupt good manners* (1 Cor. XV, 33). Therefore we need the continuous songs of the Holy Spirit. For that is what distinguishes us from the brutes, even though in certain other things we are far inferior to them. This is the nourishment of the soul, this is its ornament, this its security; conversely, not to hear is famine, is corruption: *I will give*

familiars, children, wives, and friends, and we see to it to make friends out of our enemies. Thus those great men also became better and friends with God. For David, after his sin, once he enjoyed the words, then he came to that most beautiful repentance [2 Reg. 12. 13]: and the apostles also became what they are, and they drew the whole world to themselves. And what is the gain, you say, when one hears and does not perform the things that are said? It is no small gain even from the hearing. For he will condemn himself and will groan, and he will eventually come even to doing what is said. But he who does not even know that he has sinned, when will he desist from doing wrong? When will he condemn himself? Let us not, therefore, despise the hearing of the divine Scriptures. For these things are of a satanic mind, which does not allow the treasure to be seen, lest we gain the wealth. For this reason, he says it is nothing to hear the divine laws, so that he may not see the practice being added to us from the hearing. Knowing, therefore, this wicked art of his, let us wall ourselves in from every side, so that, armed with these weapons, we ourselves may remain invulnerable, and we may strike his head; and thus, having crowned ourselves with brilliant signs of victory, we may attain the good things to come, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and empire, forever and ever. Amen.

HOMILY III

^A [Matth. 1:1] The book of the generation of Jesus Christ, the son of David, the son of Abraham.

1. See, this is the third dissertation, and we have not yet solved the things in the proems. I was not speaking in vain, then, when I said that the nature of these thoughts holds great depth. Come then, let us speak today of what remains. What, then, is being sought now? For what reason is Joseph genealogized, contributing nothing to the birth? We have already stated one cause; but it is necessary to speak also of the second, which is more mystical and more secret than that one. ^B What then is this? He did not want it to be clear to the Jews, at the time of the travail, that Christ was born of a Virgin. Do not be amazed at the paradox of what is said. For the discourse is not mine, but that of our Fathers, wonderful and notable men. ^C For if He obscured many things from the beginning, calling Himself the Son of man, and did not everywhere clearly reveal to us His equality with the Father, why do you marvel if He obscured this also for a time, managing something wonderful and great? And what is wonderful, you say? The preservation of the Virgin, and her deliverance from wicked suspicion. For if this had become clear to the Jews from the beginning, they would have stoned the Virgin, acting maliciously toward the one they called [the son of Joseph], and would have condemned her for adultery. ^D For if, concerning other matters—which they often had as examples in the Old Testament—they behaved shamelessly (for since He cast out demons, they called Him demon-possessed, and since He healed on the Sabbath, they thought Him to be opposed to God, even though the Sabbath had often been broken before), what would they not have said IF this had been spoken? For they had the entire time before this to contend with Him, and He had never brought forth anything of the sort. For if after so many signs they called Him the son of Joseph, how could they have believed, before the signs, that He was from a Virgin? For this reason also He is genealogized, and [Joseph] is betrothed to the Virgin. For where Joseph, both being a righteous and wonderful man, had need of many things in order to accept the...

fact, namely the angel, the vision through a dream, and the testimony of the prophets, how then would the Jews, being perverse and corrupt and hostile toward Him, have accepted this notion? For the strange and new thing, and the fact that such a thing had never been heard of in the time of their ancestors, would have greatly troubled them. For he who once believed that He is the Son of God, had no reason to doubt further concerning this; but he who considered Him a seducer and an adversary of God, how would he not have been more offended by this, and how would he not have been led away to that contrary opinion? For this reason, the apostles do not say this immediately from the beginning, but they speak much and often concerning the resurrection, because there had been models of this in previous times, even if they were not of this nature: but that He was born of a Virgin, they do not say so frequently; nay, not even the mother herself dared to bring this forward. Behold, then, what the Virgin says to Him: Behold, I and your father were seeking you (Luke 2:48). For if that had fallen into suspicion, He would not even have been believed to be the son of David: and this opinion having been removed, many other evils were going to arise. For this reason, not even the angels themselves say this, except to Mary alone and to Joseph; but when they were bringing good tidings of what had come to pass to the shepherds, they did not add this. Why, when he mentioned Abraham, did he say, He begat Isaac, and Isaac begat Jacob, and did not mention the brother of Jacob, yet when he later comes to Jacob, he commemorates both Judah and his brothers?

§ 2. Some, indeed, say that this happened because of the perverse character of Esau and others who came before. But I would not say that. For if this were so, why does he mention such women a little later? For His glory is shown forth here from opposite things; not from His having great ancestors, but rather lowly and vile ones. For it is a great glory for the Exalted One to be able to appear completely humbled and vile. Why, then, did he not mention them? Because those who came from them—namely the Saracens, the Ishmaelites, and the Arabs, and as many as were born from those ancestors—had nothing in common with the Israelite race. Therefore, having passed over those in silence, he hastens to the ancestors of His own and the Jewish people. Therefore he says: Jacob begat Judah and his brothers. Here the Jewish people are now characterized. Judah begat Phares and Zara by Thamar.

On not blushing for the wickedness of ancestors

§ 3.

Why Zara and Phares are named in the genealogy of Christ

For these things were not written for us idly, nor was it worth telling as history what the midwife uttered, nor was it a narrative worth knowing, that the second who came out had put forth his hand first. What, then, is this enigma? First, we solve the question from the naming of the infant: for Phares signifies division and breaking. Then, from the event itself; for it was not in accordance with natural sequence that one who had put out his hand should draw it back after being bound; nor was this a matter of rational motion, nor did it happen by natural consequence. For while it is perhaps natural for one, after the hand has fallen out, to come forth first, for it to be drawn back and grant passage to another was no longer according to the law of those being born; but the grace of God was present there, managing these things for the infants, and thereby sketching for us a certain image of the things to come ^A. What, then, is it? Some of those who have examined these matters accurately say that these infants are a type of the two peoples. Then, so that you might learn that the conduct of the second people shone forth before the birth from the former, the child having his hand stretched out does not show himself whole, but draws it back again; and after the brother has slipped out whole, then he himself also appears whole; which is what happened in the case of both peoples. For the ecclesiastical way of life having appeared in the times of Abraham, then having been withdrawn in the middle, the Jewish people and the legal way of life came, and then the new people appeared whole, with its own laws. Therefore the midwife says: Why has the hedge been broken for your sake? Because the law, having come, broke up the freedom of that way of life. For Scripture is accustomed to call the law a hedge; just as the prophet says: You have broken down its hedge, and all who pass by the way pluck it (Ps. 79:13); and, I have placed a hedge around it (Is. 5:2); and Paul, And having broken down the middle wall of the hedge (Eph. 2:14).

4. Others say that "Why has the hedge been broken for your sake?" is spoken concerning the new people; for this one, having arrived, abolished the law. Do you see that it was not for few or small reasons that he recalled the whole history involving Judah? For this reason he also makes mention of Ruth and Rahab, the one a foreigner, the other a harlot, so that you might learn that he came to dissolve all our evils. For he arrived as a physician, not as a judge. Just as, therefore, these men took harlots as wives, so also did God join to Himself the nature that had played the harlot; which the prophets have long since predicted would happen regarding the synagogue. But she indeed proved ungrateful toward Him who dwelt with her; but the Church, once delivered from the ancestral evils, remained embracing the Bridegroom. Consider, therefore, also the events concerning Ruth as being similar to our own. For she was both a foreigner and was brought down to extreme poverty; but yet Boaz, seeing her, neither despised her poverty, nor disdained her ignoble lineage. Thus also Christ, having received the Church, both a foreigner and in great poverty, made her a partaker of the great blessings. But just as she, if she had not first left her father and despised her house ^B and lineage and country and kinsfolk, would not have attained this kinship; so also the Church, having left behind the ancestral customs, then became desirable to the Bridegroom. This is what the prophet also says, speaking to her: Forget your people and your father’s house, and the King will desire your beauty (Ps. 44:11, 12). This Ruth also did. For this reason she became a mother of kings, just as also the Church; for David is from her. By all these things, then, rebuking them and persuading them not to be high-minded, he both composed the genealogy and brought these women into the middle. For this woman, through these means, brought forth the great King; and David is not ashamed of these things. ^C

Wickedness of parents does not harm the worthy; nor does the goodness of parents benefit the wicked. For it is not possible that anyone should be either worthy or unworthy, or glorious or inglorious, through the virtue or wickedness of ancestors; but if one must say something miraculous, he who was not from worthy ancestors, yet became good, shines forth the more. Let no one, therefore, be high-minded because of these, but, having considered the ancestors of the Master, let him empty out all his puffing up, and be high-minded in good deeds; or rather, not even in these. For thus also the Pharisee became lower than the publican. For if you wish to show that your achievement is great, do not be high-minded, and then you have proven it greater; do not consider that you have done anything, and you have accomplished everything. For if, when we are sinners, if we consider ourselves to be what we are, we become righteous, just as the publican—how much more when, being righteous, we consider ourselves to be sinners? For if humility makes righteous men out of sinners—and yet it was not even humility for that man, but gratitude; if, then, gratitude avails so much in the case of sinners, consider what humility will not accomplish in the case of the righteous? ^D Do not, therefore, ruin your labors, nor cut short your sweats, nor run in vain, after thousands of laps rendering all your labor empty. For the Master knows your good deeds better than you do. Even if you give a cup of cold water, He does not overlook even this; even if you throw in an obol, even if you merely sigh, He receives everything with much favor, and remembers, and defines great rewards for them. But why do you examine your own, and bring them forth to us continuously? Do you not know that if you praise yourself, God will no longer praise you? Just as, if you lament yourself, He will not cease proclaiming you before all? For He does not wish your labors to be diminished. What do I say, diminished? Indeed, He does everything and arranges everything so that He may crown you even for small things, and surrounds you, seeking pretexts by which you can be delivered from hell. 5. Humility is commended. Remembrance of sins, good works...

^A for He gives the reward in full. And even if you have no impulse toward salvation, He says, "I do it for my own sake, that My name be not profaned" (Ezek. XXXVI, 22). Even if you have only groaned, even if you have wept, He instantly seizes upon all these things as an opportunity for your salvation. Do not, therefore, let us be puffed up, but let us call ourselves useless, that we may become useful. For if you call yourself praiseworthy, you become useless, even if you were truly praiseworthy. If you call yourself useless, you become useful, even if you were to be disapproved. Therefore, it is necessary to forget our righteous deeds. And how, you say, is it possible for us to be ignorant of what we know we have done? What are you saying? You are continually offending the Master, and you are living in luxury and laughing, and you do not even know that you have sinned, relegating all things to oblivion; and yet, you cannot cast the memory of your righteous deeds out of your mind? And yet, fear is stronger. ^B We, on the contrary, do the opposite: what we commit every day we do not even keep in mind, but if we give a small coin to a poor man, we turn it over and over, which is the mark of extreme folly and the greatest damage to the one gathering. For the secure storehouse for righteous deeds is the forgetting of righteous deeds. And just as when we display clothing and gold in the marketplace, we attract many to pick at them, but if we deposit them at home and conceal them, we place everything in security; so also with our righteous deeds, if we carry them about in our memory, we provoke the Master and arm the enemy, calling him to theft; but if no one knows of them, they will be in security. Do not, therefore, turn them over constantly, lest anyone snatch them away; which is what happened to the Pharisee, who was carrying them about on his tongue—whence the devil did snatch them away. Although he was even commemorating them with thanksgiving and referring everything to God, this did not suffice for him. For it is not the act of thanksgiving to disparage others, or to seek glory for oneself from a multitude, or to be puffed up against those who sin. For if you are giving thanks to God, be content with this alone, and do not report it to men, nor sit in judgment on your neighbor; for that is not thanksgiving. If you wish to learn the manner of thanksgiving, hear the three children saying: "We have sinned, we have acted unjustly; You are just, O Lord, in all that You have done for us, because in truth and judgment You have brought all these things upon us" (Dan. III, 27). For to confess one's own sins, this is to give thanks to God, which declares Him to be liable for ten thousand favors, though He is not held to account for the justice owed. This person most especially gives thanks. Let us, therefore, take care not to say anything about ourselves for our own praise; for this makes us both hateful to men and loathsome to God. Therefore, the greater the righteous deeds we have performed, the more humble we should speak of ourselves; for thus we shall gain great glory both before men and before God; or rather, not only glory before God, but a great reward. Do not, therefore, demand a reward, so that you may receive the reward. Confess that you obtain salvation by grace, so that He may confess Himself your debtor, not for your righteous deeds alone, but also for such gratitude. For when we are properly disposed, we have Him as a debtor not only for our righteous deeds, but we have Him as a debtor for that very disposition more than for our deeds, ^C so that it is the equivalent of our righteous deeds. For if this is not present, those works will not appear great. And indeed, we ourselves accept our servants most of all when they, doing everything with benevolence, do not think they have done anything great.

On humility as the beginning of all philosophy.

Therefore, if you want your righteous deeds to be great, do not think they are great, and then they will be great. Thus also the centurion said: "I am not worthy that You should enter under my roof" (Matt. VIII, 8); and for this reason he became worthy, and was marveled at beyond all the Jews. Thus also Paul says: "I am not worthy to be called an apostle" (1 Cor. XV, 9); and for this reason he became the first of all. Thus also John: "I am not worthy to unloose the strap of His sandal" (Mark I, 7; Matt. III, 11). For this reason he was also the friend of the bridegroom, and the one whom he counted unworthy of his sandals, Christ drew up above His own head. Thus also Peter said: "Depart from me, for I am a sinful man" (Luke V, 8). For this reason he became the foundation of the Church. For nothing is so pleasing to God as for one to number himself with the last of sinners. This is the beginning of all philosophy. For he who is humble and contrite is not puffed up by vainglory, is not angered, does not envy his neighbor, and will admit no other vice. For not even a contrite hand, however much we may strive, can we raise up high. If, therefore, we so contritely prepare the soul, even if ten thousand affections of the heart attempt to blow upon it and lift it up, it will not be able to be raised up even slightly. For if the one who laments for worldly damages drives away all the infirmities of the soul, much more will he who does this for his sins possess philosophy. And who, you say, will be able to crush his heart in such a way? Hear David, who for this reason was especially brilliant, and behold the contrition of his soul. After ten thousand righteous deeds, when he was on the point of losing his country, his house, and his very life, in that very time of calamity, seeing a base and wretched soldier insulting him and reviling him, he not only did not retaliate, but even restrained someone wishing to kill the soldier, saying: "Let him be, for the Lord has commanded him" (2 Sam. XVI, 11). Again, when the priests were asking if it were allowed for him to carry the ark about with him, he did not permit it; but what does he say? "Return the ark of the Lord into the city, and let it stand in its place. If I find grace in the sight of the Lord, and God delivers me from the pressing evils, I shall see its beauty."

if he says to me, "I have no pleasure in thee," behold, here I am, let Him do to me what is well-pleasing in His sight (2 Kings 15:25-26). But what shall we say of that which he did to Saul, once and twice and frequently? What a superabundance of philosophy does he not display! For he surpassed the old law and drew very near to the apostolic precepts. For this reason he cherished all that came from the Master, not judging events, but striving for one thing only: at all times to be persuaded and to follow the laws laid down by Him. And seeing, after so many of his accomplishments, the tyrant, the parricide, the fratricide, the insulter, the madman, holding his kingdom in his stead, not even then was he scandalized; but, "If these things seem good to God," he says, "that I should be driven out and wander and flee, and that he should be in honor, I accept and receive it, and I give thanks for his myriad evils." Not like many of the shameless and impudent, who, not having accomplished even the hundredth part of what he had, if they see some in prosperity, while they themselves endure a little despondency, destroy their own souls with myriad blasphemies. But David was not like this, but showed every forbearance. Therefore God also said: I have found David the son of Jesse, a man after my heart (Ps. 88:21). Let us also acquire such a soul, and whatever we may suffer, we shall bear it easily, and even before the kingdom, we shall reap from here the income of humility. For learn from me, He says, for I am meek and lowly in heart, and you shall find rest unto your souls (Matt. 11:29). In order therefore that we may enjoy rest, both here and there, with much diligence let us plant in our own souls the mother of all good things—I mean humility. For thus shall we be able to navigate even the sea of this life without waves, and to sail into that tranquil harbor, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power unto the ages of ages. Amen.

HOMILY IV

^A Chap. I. v. 17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

1. He divided all the generations into three parts, showing that even when their polities were changed, they did not become better, but whether governed by aristocrats, or kings, or oligarchs, they were in the same evils; and neither demagogues, nor priests, nor kings administering the commonwealth gave them any advantage in regard to virtue. But why, in the middle part, did he pass over three kings, and in the last part, having set twelve generations, did he say they were fourteen? The former I leave for you to seek, for it is not necessary for you to solve everything, lest you be disheartened; but the latter we shall speak of. For to me it seems that here he also counts the time of the captivity in the order of a generation, and brings Christ Himself to us from everywhere. He rightly reminds them also of that captivity, showing that not even when they had been brought down there did they become more sober; so that His presence appeared necessary from every side. Why then, one says, does Mark not do this, nor trace the genealogy of Christ, but speaks of all things concisely? To me it seems that Matthew began the matter before the others; ^B wherefore he sets down the genealogy with accuracy, and insists upon the things that are urgent; but Mark, after him, came to a brief path, as one speaking to those to whom the things said were already known—those to whom the Jewish multitude also gave more heed. Wherefore this mode of proem was necessary among them. But if signs ever did occur, they happened for the sake of the barbarians, so that many might become proselytes, and as a demonstration of the power of God, if ever their enemies taking them, thought they had conquered because their own gods were strong—just as in Egypt, whence also a great mixed multitude went up; and after these things in Babylon, the events concerning the furnace and the dreams. But also when they were by themselves, signs occurred in the desert, just as also in our case; for indeed in our case, when we were coming out of error, many wonders were shown; but after this it stopped, when piety was planted everywhere. If it has happened even after this, it has been few and scattered; as, for instance, when the sun stood still. How then does Luke genealogize, and do this through more points? As Matthew had paved the way, he wishes to teach us something more than what was said. And each one similarly imitated the teacher: one Paul, flowing above the rivers; the other Peter, attending to brevity. And why did Matthew, when beginning, not say, as the prophet: The vision which I saw; or, The word which came to me? Because he was writing to reasonable men, and those who gave him intense heed. For indeed the miracles that occurred cried out, and those who received them were very faithful. But in the case of the prophets, there were neither so many miracles proclaiming them, and a great crowd of false prophets was reveling—

^A and again it beat them back. And yet, if someone were to look at what happened in regard to us, you would see much that is strange and marvelous, even in our own generation, when all impiety was overcome by Julian. When the Jews attempted to rebuild the temple in Jerusalem, fire erupting from the foundations terrified everyone; and when Julian exercised his fury upon the sacred vessels, the quaestor ^B and the uncle of Julian, who shared his name, were punished: for the former died while being eaten by worms, and the latter was split in the middle; and having performed sacrifices there, the springs ran dry, and the famine that invaded the cities while he was emperor was a very great sign.

II. For it is the habit of God to do such things: when wickedness ^C is increased beyond measure, and He sees His own people being vexed and their adversaries raging against them with tyrannical power, then He shows His own might. This is what He also demonstrated in Persia concerning the Jews. That He did not distribute the progenitors of Christ into three parts without reason is manifest from what has been said. Observe, moreover, where it begins and where it ends: from Abraham to David, from David to the captivity ^D of Babylon, from there to Christ Himself. For at the beginning he placed both in one series, David and Abraham, then, resuming the genealogy, he mentioned both. For, as I have already said, the promises had been made to them. Why then, when he mentioned the Babylonian transmigration, did he not similarly make mention of the descent into Egypt? Because they no longer feared the Egyptians, but they still trembled at the Babylonians: for that was ancient, but this was recent and had happened shortly before; and they were not led away to that place because of sins, but to this they were indeed translated on account of their wickedness. If anyone were to attempt to approach the interpretation of the names, he would find there much matter for contemplation, which would contribute greatly to the understanding of the New Testament—for example, from the names of Abraham, Jacob, Solomon, Zorobabel—for these names were not given to them rashly. But lest we cause annoyance by running too long, let us pass these by and come to the more necessary things.

When, therefore, he had enumerated all the progenitors and had stopped at Joseph, he did not stand there, but added: *Joseph, the husband of Mary*, showing that he had cited his genealogy on her account. Then, lest upon hearing "husband of Mary," you might think that Christ was born by the common law of nature, observe how he adds things that correct this opinion. You have heard, he says, "husband," you have heard "mother," you have heard the name given to the boy; hear also the manner of the generation. *The generation of Jesus Christ was in this wise.* What generation, pray tell, are you narrating to me? For you have already spoken of his progenitors. But I also wish to explain the manner of the generation. Do you see how he has excited the listener? For, as if he were about to say something new, he promises that he will explain the manner as well. And observe for me the best sequence of what is said. For he did not come immediately to the generation; but he first teaches us how many he was from Abraham, how many from David and from the transmigration of Babylon, and invites the diligent listener by these things to the computation of times, showing that this is the Christ foretold by the prophets. For when you have numbered the generations, and have learned from the computation of time that he is the very same person, you will easily accept the miracle performed at his birth. Because he was about to speak of something great—that he was born of a Virgin—before he computes the time, he speaks somewhat obscurely, saying "husband of Mary," and furthermore he interrupts the order of the generation; and besides this, he enumerates the years, pointing out to the listener that this is the very person whom the patriarch Jacob (Gen. 49:10) said would arrive when the Jewish princes had finally failed, and whom the prophet Daniel (Ch. 9:25–27) foretold would come after those many weeks. If anyone wishes to compute those years by the number of weeks spoken to Daniel by the angel, counting from the building of the city, he will discover that it descends into his very birth. Say then how he was born: *When his mother Mary was espoused.* He did not say "Virgin," but simply "Mother," that the discourse might be easily grasped. Therefore, when he had first prepared the listener to hear something of those things that come according to custom, and had held him in this thought, then he strikes him, subjoining the admirable fact with these words: *Before they came together, she was found with child of the Holy Spirit.* He did not say: "Before she was led into the house of the husband"; for she was already within. For it was a custom among the ancients for the most part to keep espoused women at home—indeed, even now this is to be seen—and the sons-in-law of Lot lived with him. Therefore, she also lived with Joseph.

The operation in the Virgin is not to be inquired into. But why did she not conceive before the betrothal? That, as I have said, the matter might be hidden, and that the Virgin might escape all evil suspicion. For when he, who could be more jealous than all others, was seen not only not to slander her nor dishonor her, but even to receive her into his company and himself to minister to her while she was pregnant, it is manifest that he would not have done so unless he had been persuaded that she had conceived of the Holy Spirit; otherwise, he would neither have retained her with him nor would he have deemed her worthy of his ministry in other things. Appositely, moreover, he added that: *She was found with child*; which is a way of speaking used in stupendous matters that happen contrary to all hope and expectation. Do not, therefore, proceed further, do not seek anything beyond those things that have been said, nor say: "How did the Holy Spirit work this from the Virgin?" For if, when nature is working, no one can explain the manner of formation, how shall we be able to explain these things when the Spirit is working miraculously? Lest you vex the evangelist and torment him with tiresome questions, he himself freed himself from all these matters by stating the author of the miracle. I know nothing further, he says, except that this was done by the Spirit. Let those who curiously investigate the heavenly generation blush. For if no one can explain this which is celebrated by countless witnesses, and which had been foretold so many ages before, and which was accessible to both eyes and touch: into what a heap of madness do those fall who curiously search and investigate that arcane one? For neither Gabriel nor Matthew…

were able to say more than this: that it was from the Spirit alone. But *how* it was from the Spirit, and in what manner, none of them explained; for indeed it was not possible. Do not think that you have learned everything by hearing "from the Spirit," for we are still ignorant of many things, even while learning this—for example, how He who is boundless exists in a womb; how He who contains all things is carried by a woman; how the Virgin gives birth and remains a virgin. Tell me, how did the Spirit form that temple? How is it that He did not take the whole flesh from the mother, but a part of it, and then increased and fashioned it? That it came from the flesh of the Virgin, he declared by saying, *That which is born in her*; and Paul says, *Made of a woman* (Gal. 4:4), muzzling those who say that Christ passed through her as if through some kind of conduit. For if this were so, what need was there of a womb? If this were so, He would have nothing in common with us; but that flesh would be something else, not of our own composite nature. How then is He of the root of Jesse? How a rod? How the Son of Man? How the mother is Mary? How from the seed of David? How did He take the form of a servant? How did the Word become flesh? And how does Paul say to the Romans, *Of whom is Christ according to the flesh, who is God over all* (Rom. 9:5)? That He is therefore ^A from us and from our composite nature, and from the virginal womb, is clear from these and many other things; but the *how* is no longer clear. Do not, therefore, seek to know it, but receive what has been revealed, and do not curiously investigate what has been kept silent.

*Joseph however her husband, being just, it says, and not wishing to expose her, intended to dismiss her secretly.* Having said that it was of the Holy Spirit, and without marital relations, he establishes the argument from elsewhere as well. For in order that no one might say, "Whence is this evident? Who saw, who ever heard of such a thing happening?" and that you might not suspect the disciple of fabricating these things to curry favor with his Master, he introduces Joseph, who by the things he suffered, contributes to the belief in what has been reported, as if to say through those things he declares: "If you do not believe me, and you suspect my testimony, believe her husband." For *Joseph*, he says, *her husband, being just.* Here he calls the man who is virtuous in all things "just." For while justice is indeed the refusal to take advantage of others, it is also the total virtue; and Scripture uses the name of justice especially in this case, as when it says, *A just and true man* (Job 1:1); and again, *They were both just* (Luke 1:6).

4. *The praises of Joseph, Mary’s husband.* Being just, therefore, that is, kind and moderate, he intended to dismiss her secretly. For this reason he mentions the event occurring before his knowledge of the truth, so that you might not disbelieve what happened afterwards. And yet, such a woman was liable not only to public exposure, but the Law commanded that she be punished. But Joseph not only forgave the greater thing, but even the lesser, which was the shame. For he wanted neither to punish nor even to expose her. Do you see a philosophical man, and one removed from the most tyrannical passion? For you know how great jealousy is. For this reason, he who knew these things clearly said: *For the jealousy of a man is the fury of his heart; he will not spare in the day of judgment* (Prov. 6:34); ^B and, *Jealousy is as cruel as the grave* (Cant. 8:6). And we ourselves know many who would rather choose to lose their lives than fall into the suspicion of jealousy. And here there was not even a suspicion, with the swelling of the womb providing the proof. Yet, he was so pure from passion that he did not wish to grieve the Virgin even in the slightest details.

For since to keep her within appeared to be a violation of the law, while to bring her out into the open and lead her to the tribunal forced him to hand her over to death—he does none of these things, but now acts above the Law. For it was fitting that, upon the arrival of grace, there should henceforth be many signs of this higher manner of life. For just as the sun, even before it shows its rays, illuminates the greater part of the world from afar with its light, so too Christ, about to rise from that womb, illuminated the whole world even before He went forth from it. Therefore, even before the birth pangs, the prophets leaped for joy, and women foretold things to come, and John, thus going forth from the womb, leaped from the belly itself. From this, he too showed much philosophy; for he neither accused nor rebuked her, but only attempted to put her away.

While things were in this state, therefore, and when everyone was in despair, the angel arrives, resolving all the difficulties. ^C It is worth examining why the angel did not speak before this, before the man had thought of this, but arrives only when he had considered it. For he says, *While he pondered these things, the angel comes*; and yet he announces it to her even before she conceives, which itself also presents another difficulty. For if the angel did not speak, why did the Virgin remain silent, having heard from the angel, and seeing her betrothed troubled—why did she not resolve his perplexity? For what reason, therefore, did the angel not speak before he became troubled? For it was necessary to resolve the former problem first. Why therefore did he not speak? In order that he might not disbelieve, and suffer the same fate as Zacharias. For when the thing is seen to be true, belief is easier; but when it has not yet taken a beginning, what is said is not as readily acceptable. For this reason, the angel did not speak from the beginning, and the Virgin kept silent for the same reason. For she did not think she would be believed by her betrothed if she announced such a strange event; but rather [that she would] even provoke him all the more, as one covering up an accomplished sin. For if she herself, who was about to receive such grace, ^D

^A should be found to be suffering [something] human, she says: "How shall this be, since I know not a man?" Much more would he be casting about [in mind], and especially hearing it from a woman who was suspected.

e. For these reasons the Virgin says nothing to him; but the angel appears at the time when it is opportune. Why, you ask, did he not do this [sooner], and why did he not bring the good news to her after the conception? ^B [It was] so that she might not be in great perturbation. For it was necessary that she should not be perturbed, since it was to be feared that she, not knowing clearly the truth of the matter, might decide something bitter about herself, or, not bearing the disgrace, might hasten to a noose or a sword. For the Virgin was indeed admirable, and Luke declares her virtue, saying that when she heard the salutation, she was not immediately suffused with joy, nor did she [at once] accept what was said, but, being troubled, inquired what this salutation might be. But she who was thus fashioned would have been consumed by grief, considering within herself the infamy of the matter, and not hoping that she could induce any of the hearers to believe that this had not come about from adultery. Lest, therefore, these things should happen, the angel came before the conception. For it was necessary for the womb, into which the Creator of all was about to enter, to be undisturbed, and for that soul, which was about to be the minister of such great mysteries, to be free from all tumult. ^C For this reason [the angel spoke] to the Virgin before the conception; but to Joseph, while the Virgin was carrying the womb, he spoke at the time of the travail. Which many of the simpler sort, not understanding, have said that there is a discrepancy: since Luke said that the annunciation came to Mary, but Matthew to Joseph; not noticing that both took place. This is what must be observed in all histories; for thus we shall resolve many discrepancies, as they are thought to be. The angel comes, therefore, with Joseph troubled. For both because of the things mentioned above, and that his philosophy might appear, he puts off his coming. But when the matter was about to be fulfilled, he arrives at length. ^D With him thinking on these things, the angel appears to Joseph in a dream. Do you see the moderation of the man? He not only did not punish, but told no one at all, not even her who was under suspicion; but was considering the matter with himself, and was studious to cover the cause of his withdrawal from the Virgin. For he did not say that he wished to cast her out, but to put her away: so very kind and moderate was the man. But to him who was thinking these things, the angel appears in a dream. And why not openly, as he was seen by the shepherds and by Zacharias, and even by the Virgin? The man was very faithful, and did not need such a vision. For the Virgin, to whom such a great matter was being announced, and one far greater than [that announced to] Zacharias, needed a certain wonderful vision even before the event itself; but the shepherds, as being more rustic, had need of a more open vision. But this man, after the [conception of the] child, when he was held by a base suspicion of soul, and yet was prepared to be easily brought back to good hope if some guide were to appear to him in this matter, receives a revelation. Therefore, after the suspicion, a good messenger is present, so that this very thing might be to him a true demonstration of what was said. For since he had told no one, but had only thought these things in his mind, and heard the angel speaking of this matter, it was an indubitable sign to him that the angel had been commanded by God to come and say these things: for it is the portion of Him alone to know the secrets of the heart. See, therefore, how many things are accomplished; the man’s philosophy is displayed, and that which is opportunely brought forth by the angel contributes to the strengthening of his faith, and the saying itself remains without suspicion, which shows that he had suffered the things which any man could rightly suffer. ^B But do you also marvel at the wisdom of the words. Approaching, he says: "Joseph, son of David, do not fear to take Mary your wife." Immediately he calls the Davidic descent to memory, whence Christ was to be born; nor does he allow him to be troubled, while he recalls to memory the promise made to the whole race through the name of the ancestors. But why for what reason does he call him son of David? Do not fear: although elsewhere God did not do so; but God used terrors and threats in speaking to one who was thinking about the wife of Abraham otherwise than he ought; even though there too the matter was done through ignorance; for he had taken Sarah not knowing the state of affairs: nevertheless He terrified him; yet here it is managed more mildly. For the magnitude of the things which were being done was immense, and the difference between the two men was great: wherefore there was no need of rebuke. But when he said, "Do not fear," he declares that he fears lest he offend God if he has an adulterous wife; so that had it not been for this, he would not have even thought of putting her away. By all these things, therefore, it is declared that the angel came from God, who brought into the middle and exposed everything which Joseph had thought and suffered in his soul. But having pronounced the name of the Virgin, he did not stop there, but added, "Your wife," whom he would not have so called if she had been violated. And here he calls the betrothed "wife"; just as Scripture is wont to call fiancés, before the nuptials, bridegrooms. But what does "to take" signify? To retain at home: for he had already put her away in his mind. ^C This one who has been put away, retain, whom God delivers to you, not parents: He delivers her, however, not for nuptials, but that you may dwell with her; He delivers her, furthermore, through my voice. As Christ afterwards delivered her to the disciple, so also now is she delivered to Joseph. Then, indicating the matter obscurely, he did not mention the base suspicion, but, by the cause of the conception being exposed in a more honest and suitable way, he removed it, showing that for the very same cause for which he feared and wished to put her away, he ought rightly to receive and retain her: and thus from abundance he resolved his sadness. Not only, he says, is she pure from illicit congress, but she even carries a womb beyond nature. Therefore, do not place fear, but burst forth into great joy: "For that which ^D is born in her is of the Holy Spirit." An astonishing saying, surpassing human thought, and transcending the laws of nature. How then will a man not experienced in such narratives believe? By the revelation of what has passed, he says. Therefore he revealed everything he was thinking in his mind, what he had suffered, what he feared, what he was meditating to do, so that, those things being brought into the middle, he might have faith even in these; yea, not from the past only, he even leads him to believe from the future. "She shall bring forth," he says, "a son, and you shall call his name Jesus." Do not think, because it is of the Holy Spirit, that you are therefore alien...

to this administration. For even if you contribute nothing to the birth, and the Virgin remained untouched, nevertheless, that which is proper to a father—not damaging the dignity of virginity—this I grant to you: to impose the name upon the one born. For you shall call him. For even if the birth is not yours, yet you shall demonstrate the things of a father toward him. For this reason I also immediately familiarize you with the one born by the act of naming him. Then, that you might not again suspect him to be a father from this, listen to how he sets the following words with accuracy. "She shall bring forth," he says, "a son." He did not say, "She shall bring forth for you," but simply, "She shall bring forth," leaving it indefinite; for she was not giving birth for him, but for the whole world.

^B 7. For this reason, the angel brought the name from heaven, and from this shows him to be a wondrous birth, since it was God who was sending the designation from above through the angel to Joseph. For this was not just a simple thing, but a treasury of ten thousand good things. For this reason the angel also interprets it, and holds out good hopes, and by this means draws him to faith. For we are accustomed to be more inclined toward these things; wherefore we are also more fond of believing them. Having, therefore, prepared the faith from everything—from past things, from future things, from present things, from the honor toward him—he introduces the prophet who appropriately casts a vote for all these. But before introducing him, he proclaims in advance the good things that are to happen to the world through him. And what are these? Deliverance from sins and their removal. "For he himself," he says, "shall save his people from their sins." And here the paradox is indicated. For he does not proclaim deliverance from perceptible wars, nor from barbarians, but from sins—the thing that is far greater than these; a thing that had never before been possible for anyone. And why, you ask, did he say, "His people," and not add "the nations"? Lest he alarm the hearer for the time being. For to the intelligent listener, he hinted at the nations as well. For his people are not only the Jews, but also all who come and accept the knowledge from him. And observe how he also opened up for us his dignity, calling the Jewish multitude "his people." For this signifies nothing else than that the one born is the Son of God, and the discourse is to him concerning the King who is on high. ^C For the power to forgive sins belongs to no other authority, but only to that Essence alone.

8. Since, therefore, we have enjoyed such a gift, let us do everything so as not to insult such a great benefit. For if even before this honor our deeds were worthy of punishment, much more so after this unspeakable benefit. And I do not say these things now simply, but because I see many, after baptism, continuing to be more sluggish than the uninitiated, and having no peculiar mark of a way of life. For this reason, it is not possible to know quickly in the marketplace or in the church who is a believer and who is not a believer, except if someone were to happen upon the time of the mysteries and see some being cast out and others remaining within. But it was necessary to be known not by place, but by manner of life. For the external ^D dignities are reasonably evident from external tokens, but ours must be known from the soul. For the believer ought to be manifest not only from the gift, but also from the new life. It is necessary for the believer to be a light of the world and salt. But when you do not shine even to yourself, and do not restrain your own corruption, whence shall we know that you are of the holy waters? But this becomes a provision of punishment for you. For the magnitude of honor is a kind of addition of folly to those who do not choose to live worthily of the honor. For it is just for the believer to shine not only from what he has received from God, but also from what he himself has brought in, and to be known from everywhere: from his walk, from his gaze, from his bearing, from his voice. I said these things not for display, but so that we might regulate ourselves for the benefit of those who see us. But now, wherever I might seek to recognize you, I find you appearing everywhere from the opposites. For if I wish to examine you by your place, I see you spending your days in racetracks and theaters and lawless acts, in evil gatherings in the marketplace, and in the company of corrupt men; if by the bearing of your face, I see you laughing incessantly and dissolute, just like a grinning harlot and one who is loose; if by your clothes, I see you not a whit better than those on the stage; if by those who follow you, you take around parasites and flatterers; if by your words, I hear you uttering nothing sound, nor necessary, nor anything that sustains our life; if by your table, a greater accusation will appear from this. Whence then, tell me, shall I be able to recognize you as a believer, when all the aforementioned things vote for the opposite? And what do I say "believer"? For I cannot even clearly learn if you are a human being. For when you kick like a donkey, and prance like a bull, and neigh over women like a horse; and you are a glutton like a bear, and fatten your flesh like a mule; and you bear grudges like a camel; and you plunder as a wolf, and are wrathful as a snake, and strike as a scorpion, and are deceitful as a fox, and if you keep the wickedness like an asp and a viper, and make war against your brothers like the evil demon...

^B how shall I be able to reckon you among men, not seeing in you the features of such a nature? For I am inquiring into the difference between a catechumen and a believer, and I am in danger of finding it the same as between a man and a beast. For if I say: "You are a wild beast," yet you are caught in one of these faults; but you, having heaped all these together, wander far away into their irrationality. ^C But you say: "I am not called a demon; nor am I a slave to the tyranny of the belly, nor do I love money." If, then, you have more of the vices of both beasts and demons, how shall we call you a man, tell me? Or, if we cannot call you a man, how shall we call you a believer? Or, how is it more difficult, that we are affected badly, and do not even think of the deformity of our soul, nor do we perceive its ugliness? But sitting by a barber and cutting your hair, you take a mirror and examine your hair with precision, and you ask those standing by, and the barber himself, if he has arranged your forelock gracefully; and often, being an old man, you are not ashamed to be insane with youthful affectations; but our soul, not only deformed but also of a wild-beast form, like some Scylla or Chimera described in the myth, we do not even slightly perceive. And yet, here also there is a spiritual mirror, and ^D much better and more useful than that. For it does not show only the deformity, but also changes it into immense beauty, if we are willing.

And this is the memory of good men, and the history of their blessed life, the reading of the Scriptures, and the laws given by God. Even if you want to see once the images of the saints, you will see the deformity of your mind; and having seen it, you will no longer need another for release from this ugliness. For this mirror is useful to us, and makes this change easy. Let no one, therefore, remain in the form of the irrational. For if the slave does not enter into the house of the Father, while you have the form of a beast, how will you be able to enter into those portals? And what do I say of a beast? Such a man is worse than a beast. For beasts, although they are wild by nature, are often tamed by human art; but you, who change their natural wildness into a meekness that is against their nature, what excuse will you have, you who change the meekness which you have by nature into a wildness which is against nature, and who, having rendered what was wild tame, have constituted yourself, naturally tame, wild against nature; and who, taming a lion and making it manageable, make your own mind more ferocious than a lion? And you have two hindrances there, both that the beast is devoid of reason, and that it is the most ferocious of all. But by the power of wisdom given to you by God, you overcome nature itself. You, therefore, who overcome the nature of beasts, why do you not cultivate in yourself the good of both nature and choice? And if I were ordering you to make another man meek, I would not seem to you to be commanding things impossible; you could, however, object that you are not the master of another’s choice, and that it does not all lie with you. But now, it is your own beast, placed at your own disposal.

^A What defense, then, have you, while you do not subdue your own nature? What color of excuse will you be able to bring forward, while you make a lion into a man, and seeing yourself become a lion from a man, you do not care, and while you bestow upon him things that are over his nature, you do not keep for yourself even those things which you have by nature, but while you strive to bring wild beasts into our nobility, you thrust yourself out of the throne of the kingdom, and drive yourself into the madness of the beasts? Think, if you please, of anger as a beast; and as much care as others bestow upon lions, do you bestow so much upon yourself, and make your mind meek and gentle; for it also is equipped with savage teeth and claws, and unless you tame it, it will destroy everything. For neither can a lion and a viper so lacerate the vitals as anger, which unceasingly tears with iron claws. And it does not only ruin the body, but also corrupts the health of the soul, corroding all its power, tearing, rending, and rendering it useless for all things. For if he who nourishes worms in his vitals cannot even breathe, with all things inside corrupted, how shall we, having such a serpent, I mean anger, which corrodes all the vitals, be able to generate something noble? How, then, shall we be able to be delivered from this plague? If we drink that potion which can extinguish the worms and serpents placed within. What is that potion, you ask, that has such power? The precious blood of Christ, if it be received with confidence; for it will be able to extinguish all diseases; add to this the attention to the reading of the divine Scriptures, and to this add almsgiving: for through all these, the diseases destroying the soul will be able to be extinguished. And then only shall we live, when we are no longer in a better condition than the dead: for while those live, we cannot live, but we necessarily perish. For unless we kill them here, they will utterly kill us there; nay, even before the last demise, they will exact vengeance from us here. For every disease of this kind is cruel, tyrannical, and insatiable, and gives us no end of being daily corroded: for the teeth of lions are their teeth, nay, even far more savage. For the lion, when he is satiated, departs from the corpse; but these diseases of the mind are never satiated, nor do they cease, until they have placed the captured man near the devil. For such is their power, that the slavery which Paul exhibited for Christ, so that for His sake he despised both hell and the kingdom, the same they exact from their captives. For whether one has fallen into the love of bodies, or of riches, or of glory, he both derides hell and contemns the kingdom, so that he may possess the loved object. Let us not, therefore, deny faith to Paul saying that he so loved Christ. For when there are found some so serving the affections of the mind, why should that seem incredible to us? And for this reason the love toward Christ is weaker, because our whole strength is consumed in the love of vices; and we plunder, and are addicted to avarice, and serve vain glory—than which what is more base? Even if you are very conspicuous, you will be nothing better than those who are of the lowest lot; nay, for this very reason you will be inferior to them. For when the very same people, who are eager to render you glorious and splendid, for this very reason deride you, because you seek glory from them, how will this cupidity not turn for you into the contrary? For they, whatever they do, are your accusers.

^C And indeed, the matter is one of those that are self-condemned. For just as if someone were to praise and flatter a person desiring to commit adultery or fornication, he becomes by this very act more an accuser than a praiser of him who desires such things; so also, when we all praise him who desires glory, we are accusers rather than praisers of those who wish to be glorified. Why then are you drawn into a matter from which the contrary is wont to result for you? For if you wish to be glorified, despise glory, and you will be more brilliant than all. Why do you suffer what Nebuchadnezzar suffered? For he also set up an image, thinking to provide himself with a supplementary eulogy from wood and an insensible form, and he wanted to appear more brilliant than those who are alive, from one who is not alive. Did you see the excess of his madness? For while thinking he honored himself, he rather insulted himself. For when it appears that one trusts in an inanimate thing more than in himself and the living soul within him, and because of this leads the wood to such a position of preeminence, how could he not be worthy of laughter, hastening to be embellished not by character, but by planks? Just as if someone, because of the pedestal in his house and because the staircase happens to be beautiful, should think himself worthy to be glorified more than for being a human being. Many now imitate this in our own case. For just as he did from the image, so others do from garments, and others from houses, and others from mules and vehicles, ^D and from the columns that are in their houses; they consider themselves worthy to be admired. For since they have lost the being human, they go around gathering for themselves from elsewhere a glory full of much laughter.

But the noble and great servants of God did not shine from such things, but from those from which they ought most especially to have shone. For being captives, slaves, youths, foreigners, and bereft of all their ancestral possessions, they appeared far more venerable than one clothed with all things. And for Nebuchadnezzar, not such a great image, not satraps, not generals, not countless armies, not a multitude of gold, not any other display was sufficient for his desire, and for showing himself to be great; but to these men, stripped of all these things, philosophy alone was sufficient, and it showed those who possessed none of these things to be more brilliant than he who held the diadem and the purple and was clothed in such things, by as much as the sun is more brilliant than a pearl. For they were led into the midst of the whole world, being young and captives and slaves, and as soon as they appeared, the king emitted fire from his eyes, and generals and prefects and toparchs and the whole theater of the devil stood around, and the sound of pipes from every side and of trumpets and all music carried toward heaven encompassed their ears, and the furnace was kindled to an impossible height, and the flame touched the very clouds, and all things were full of fear and shock. But none of these things shocked them; but, as if having derided playing children, they displayed fortitude and gentleness, and sending forth a sound more brilliant than those trumpets, they were saying: "Let it be known to you, O king." For they did not wish to insult the tyrant even as far as a word, but only to display their piety. Wherefore neither did they stretch out long speeches, but in a brief space they displayed everything: "For there is," he says, "a God in heaven capable of delivering us." Why do you show me the multitude? Why the furnace? Why the sharpened swords? Why the fearful guards? Our Master is superior and more powerful than all these. Then, having considered that it might happen that God wills and permits them to be burned, so that, should this occur, they might not seem to have said false things, they add also this, saying, that "If this does not happen, let it be known to you that we do not serve your gods." 67 ια'. For if they had said that "because of sins He does not deliver," then even if He did not deliver, they would have been disbelieved. For this reason they are silent about this here; but they say it at the furnace, casting their sins here and there. But before the king there is nothing of the sort, but that even if they are about to be burned, they will not betray their piety. For they were not doing what they were doing for rewards and recompenses, but from love alone; although they were also in captivity, and in slavery, and had enjoyed nothing good. For they had fallen away from country and liberty and all they possessed. For do not speak to me of honors in royal courts. For being holy and just, they would have chosen ten thousand times to be beggars at home, and to enjoy the good things in the temple. "For I have chosen," he says, "to be cast aside in the house of my God, rather than to dwell in the tents of sinners"; and, "Better is one day in your courts than thousands." Ten thousand times, therefore, they would have chosen to be cast away at home, rather than to reign in Babylon. And this is clear from what they manifest in the furnace, being burdened by their sojourn there. For even if they themselves were enjoying much honor, seeing the misfortunes of others who had been captured...

they proved that those who had fallen into the furnace were made more illustrious; but they who adored the statue were destroyed. ^B But then all things happened at once; now, however, some things happen here, others in the future age, and some both here and in the future. For those who, in order not to adore mammon, chose poverty, shall be more glorious both here and there; but those who unjustly possessed riches here, shall then suffer extreme punishments. Out of this furnace Lazarus emerged, no less conspicuous than those three youths; but the rich man, who was like those who adored the statue, was condemned to Gehenna. For the things that were said were a type of those. Just as, therefore, those who fell into the furnace suffered nothing, but those who stood outside were seized with great violence; so also will it be then: the saints who walk through the river of fire will suffer nothing unpleasant, but will appear joyous; whereas those who adored the image will see the fire rushing upon them more fiercely than any wild beast, and dragging them inward. Wherefore, if anyone does not believe in Gehenna, by seeing this furnace, ^C let him learn to believe in the future from the present, and not to fear the furnace of poverty, but rather the furnace of sin. For the latter is both flame and pain; the former is dew and rest. In that furnace stands the devil; in this one, the angels, shaking off the flame. For it will do the poor no harm, as the dew comes upon them; but they will surrender themselves to the flames, which they themselves kindled with their own hands. Then the angel descended to the youths; but now let us descend to those who are in the furnace of poverty, and by almsgiving generate dew, and shake off the flame, so that we may be sharers in their crowns; and so that Christ’s voice may shake off the flame of Gehenna, saying, "You saw me hungering, and you fed me" (Matt. 25:35). For this voice will then be present to us instead of dew, hissing through the midst of the flame. ^D Let us therefore descend with alms into the furnace of poverty; let us see those philosophers who walk in it, and trample the coals; let us see a new and amazing thing: a man in the furnace singing psalms, a man in the fire giving thanks, bound by extreme need, yet offering many praises to Christ. For those who bear poverty with thanksgiving are equal to those youths. Others, indeed, trample even the proud. For poverty is more terrible than fire, and is accustomed to burn more. But the flame did not burn those youths, rather, because they gave thanks to the Lord, their chains were suddenly loosened. So also now, if you have fallen into poverty and give thanks, the chains are loosened and the flame is extinguished; and if it is not extinguished, what is more wonderful, a spring is created instead of a flame; which happened back then as well; for they were enjoying pure dew in the midst of the furnace. It did not extinguish the fire, but it prevented those who had been cast into it from being burned. This is also to be seen in those who philosophize: for they are more free from fear in poverty than the rich. Let us not, therefore, sit outside the furnace, feeling no mercy for the poor, lest we suffer what those people suffered back then. For if, descending to the poor, you stand with them, the fire will do you no harm; but if, sitting above, you look down upon them in the flame of poverty, the flame will burn you. Descend, therefore, into the fire, lest you be burned by the fire; do not sit outside the fire, lest the flame snatch you up. For if it sees you with the poor, it will depart from you; but if separated from them, it will immediately leap upon you and snatch you away. Do not, therefore, depart from them when they are cast into it; but when the devil demands that those who do not adore gold be cast into the furnace of poverty, be not of the number of those who cast them in, but of those who are cast in, so that you may be of the number of those to be saved, not those to be burned. For it is truly a plentiful dew not to be held by the desire for riches, and to associate with the poor. These are the most opulent of all, who have trampled underfoot the desire for riches. Since those who then despised the king were made more glorious than the king himself. And you, therefore, if you despise the things of this world, will be more precious than the whole world, even as those saints, "of whom the world was not worthy" (Heb. 11:38). So that you might be worthy of heavenly things,deride the present. For thus you will be more glorious here, and will enjoy future goods, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

HOMILY V

CAP. I, v. 22. *But all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying: Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel* (Isa. 7:14).

1. I hear many saying that while they are present and enjoying the hearing, they are restrained; but when they depart, they become different men, extinguishing the fire of their zeal. What then is to be done so that this may not happen? Let us consider whence it arises. Whence, then, does so great a change come upon us? From improper conversation and the company of wicked men. For it is not proper, on departing from the assembly, to involve ourselves in matters inconsistent with the assembly; but immediately upon returning home, one should take up the book, and call one’s wife and children to share in the collection of what has been said, and then attend to the affairs of life. For if you would not choose to go into the marketplace directly from the bath, so as not to ruin the relaxation gained there by the business of the marketplace, much more fitting is it to do this after the assembly. But now we do the opposite; and for this reason we lose everything. For while the profit of what has been said has not yet been well fixed in our minds, the great rush of external things that fall upon us sweeps everything away and departs. In order, therefore, that this may not happen, upon leaving the assembly, do nothing more important than the collection of what has been said. For it would be of the utmost ingratitude to allot five or six days to worldly affairs, and not one day—or rather, not even a small part of the day—to spiritual things. Do you not see our children, how they study the lessons they have received throughout the whole day? Let us do this also; for we shall gain nothing from coming here if we draw like those who draw into a perforated jar every day, without taking as much care to preserve what is said as we show for gold and silver. For if someone receives a few ^A denarii, he puts them into a purse and seals it; but we, receiving logia more precious than gold and jewels, and welcoming the treasures of the Spirit, do not store them in the storehouses of our soul, but simply and as it happens allow them to flow out of our minds. Who, then, will have mercy upon us hereafter, when we plot against ourselves and plunge into such poverty? ^B In order, therefore, that this may not happen, let us write for ourselves an unchanging law: to dedicate one day of the week, this whole day, to the hearing and the collection of what has been heard, both for our wives and our children. For thus we shall be more apt to grasp what will be said hereafter, and our labor will be less, and your gain greater, when you bring what was said formerly to mind and hear what follows. For it is no small thing, and this contributes to the understanding of what is said, to know with accuracy the sequence of the thoughts woven for you by us. Since it is not possible to impart everything in one day, having fashioned a kind of chain with the succession of things deposited in your memory over many days, you should thus place it around your soul, so that the whole body of the Scriptures may appear clear. Having, therefore, reminded ourselves of what was said a short time ago, let us thus proceed to what is set before us today.

2. What are the things set before us today? *But all this was done, that it might be fulfilled which was spoken of the Lord by the prophet.* Worthy of the miracle, as far as it was possible for him, he cried out, saying: *But all this was done.* For since he saw the sea and the abyss of the philanthropy of God, and that which was never hoped for come to pass, and the laws of nature released, and reconciliations occurring, and the One who is above all descending to the one who is lowest of all, and the middle walls of separation removed, and barriers taken away, and many things greater than these happening, he presented the miracle in one word, saying: *But all this was done, that it might be fulfilled which was spoken of the Lord.* Do not imagine, he says, that these things were decided just now; they were prefigured long ago. This is what Paul also ^C everywhere sought to show. And he sends Joseph to Isaiah, so that if he had forgotten his words, having been awakened, as they were recently spoken—[as if they were] the prophetic words with which he had associated all his life—he might be reminded and grasp what was said by him. And to his wife he said nothing of this, as she was a young girl and was inexperienced in these matters, but to the husband, being as he was a just man and one who studied the prophets, he speaks from this source. And before this, he says, "Mary thy wife"; but here, when he brought the prophet into the middle, then he trusts him with the name of virginity; for he would not have remained so untroubled, hearing of a virgin from him, if he had not first heard it from Isaiah. For it was not something strange, but what was customary and what had been studied over a long time that he was about to hear from the prophet. For this reason, the angel, to make what is said acceptable, brings Isaiah into the middle. And he does not stop even here, but hangs the word upon God; for he says that the statement is not his own, but that of the God of all. For this reason he did not say, "That it might be fulfilled which was spoken by Isaiah," but, *Which was spoken of the Lord.* For it was by the mouth of Isaiah, but the oracle was borne from above. What, then, does this oracle say? *Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel.* How then, he says, was his name not called Emmanuel, but Jesus Christ? Because he did not say, "You shall call," but, *They shall call*—the crowds, that is, and the outcome of the facts. For the Scripture ^D assigns the name according to the result; it is the custom of Scripture to refer to the events.

^A And in everything it is impartial; for neither when he suspected any unseemly thing, did he wish to keep the Virgin with him, nor when he was rid of this suspicion, did he persist in casting her out; but he retained her, and became a minister to the whole dispensation. And he took, it says, Mary his wife. You see how frequently the evangelist puts forward this name, not wishing to reveal the mystery before the time, while removing that evil suspicion.

And he knew her not, until she brought forth her firstborn son. ^B Here he says "until," not so that you might suspect that he knew her afterwards, but that you might know that the Virgin was untouched before the birth. Why, then, does he say "until"? That is a mode of speech in Scripture, which is often observed, so that this word is not set for a defined time. For concerning the ark it says: And the raven did not return until the earth was dried (Gen. VIII, 7), even though it did not return after this. And concerning God He also speaks: From age to age you are (Ps. LXXXIX, 2); placing no limits here; and again, foretelling: Righteousness shall rise in his days, and abundance of peace, until the moon be removed (Ps. LXXI, 7); and yet he places no limit on this beautiful element. So also in this place, he said "until" to establish what preceded the birth, and left to you to consider what followed. For what it was necessary for you to learn from him, this he said, namely that the Virgin remained untouched until the birth: but what followed from what was said and appeared to be a matter of agreement, this he left for you to understand; for instance, that a man who was just would not dare, after she had been made a mother in this way, and had been deemed worthy of so new and strange a childbirth, to know her any longer. For if he had known her, and had held her in the place of a wife, how would he have commended her to the disciple as if she had no husband, commanding him to take her into his own home? ^C How then, you will say, are James and the others called his brothers? Just as Joseph was thought to be the husband of Mary. For many veils were placed, so that such a birth might be concealed; and therefore John called them by these words, For neither did his brothers believe in him (Joh. VII, 5). Yet those who did not believe at first appeared wonderful and illustrious later. When, therefore, Paul went up to Jerusalem for the sake of the doctrines, he went to James first; who was so wonderful that he was the first to receive the oversight of that city. They narrate, moreover, that he lived so harshly that all his limbs were as if dead, and from the frequency of prayer, as he would lie constantly upon the pavement, his forehead had become so hardened that it approached the hardness of a camel's knees, ^D so frequently had he applied it to the ground.

^A This same man, when Paul later returned to Jerusalem, guided him, saying, "You see, brother, how many thousands are they who have come together?" (Act. 21. 20). Such was his prudence and his zeal; or rather, such was the power of Christ. For those who used to disparage Him while He lived were so struck with wonder after He had died that they were prepared even to die for Him with great eagerness—a fact which most clearly shows the strength of His resurrection. Therefore, those things that were more glorious were reserved for the final time, so that this proof would become indisputable. For if we are prone to forget even those among us who were admired in life once they have departed, how could those who had mocked Him while He was alive later deem Him to be God, if He were merely one of the many? And how would they have accepted being slaughtered for His sake, had they not received a clear demonstration of the resurrection?

^B 4. We say these things not that you should merely hear them, but that you should imitate his fortitude, his boldness, and his entire righteousness; so that no one may despair of himself, even if he had previously been slothful and negligent; and so that he may place his hopes in no other thing, after the mercy of God, but in his own virtue. For if these people gained nothing from such family ties—being of the same house and kin as Christ—until they demonstrated virtue, what kind of indulgence shall we be able to enjoy, if we put forth righteous relatives and brothers as our defense, unless we are exceedingly gentle and firm in our pursuit of virtue? For the prophet, hinting at this very thing, said: "A brother does not redeem, shall a man redeem?" (Ps. 48. 7); even if it be Moses, even if it be Samuel, even if it be Jeremiah. Hear, therefore, what God says to him: "Do not pray for this people, for I will not listen to you" (Jer. 11. 14). And why do you marvel if I do not listen to you? For even if Moses himself, he says, were present, and Samuel, I would not have accepted their intercession on behalf of these people (Jer. 15. 1). Even if Ezekiel were the one entreating, he will be heard, because: "If Noah, and Job, and Daniel stand, they shall not deliver their sons and their daughters" (Ezech. 14. 14). Even if Abraham the patriarch were to pray on behalf of those suffering from an incurable disease who refuse to change, God will depart, leaving him ^C alone, so as not to receive the plea on their behalf. Even if it were Samuel again doing this, He will say to him: "Do not weep for Saul" (1 Reg. 16. 1). Even if someone should plead improperly for a sister, he will hear again what Moses did: "If her father had but spat in her face" (Num. 12. 14). Let us not, therefore, be gaping after others. For the prayers of the saints do indeed have the greatest power, but this is when we ourselves also repent and become better. For although Moses rescued his own brother and six hundred thousand men from the divine wrath provoked at that time, he could not manage to rescue his sister; and yet the sin was not equal, for she had insulted Moses, whereas this was a case of impiety being dared. But this question I leave for you; I will try to resolve one that is more difficult still. For why should I mention the sister? For he who presided over such a great populace could not suffice for himself, but after his ten thousand toils and hardships, and his forty-year wait, he was forbidden from entering the land for which there were such promises and pledges. What, then, is the cause? This grace was not beneficial, but carried much harm with it, and was destined to cause many of the Jews to stumble. For if, solely because they had been delivered from Egypt, they abandoned God to seek Moses, and attributed everything to him, if they had seen him bringing them into the land of promise, into what depths of impiety might they not have fallen? For this reason, not even his tomb was made known. And Samuel also could not deliver Saul from the wrath from above, yet he frequently saved the Israelites. And Jeremiah did not suffice for the Jews, yet he revealed another in his prophecy. And Daniel rescued the barbarians from being slaughtered, but he did not rescue the Jews from being taken captive. And in the Gospels, we see both of these outcomes occurring, not with different people, but with the very same ones; seeing the same man at one time suffices for himself, and at another time is betrayed. For the man who owed the ten thousand talents initially rescued himself by his entreaties, but later he could not; ^D while another, conversely, having previously betrayed himself, was later able to provide himself the greatest help. Who is this? The one who squandered his paternal substance (Luc. 15. 30). So that if we are slothful, we will not be able to be saved even through others; but if we are vigilant, we will be able to do this through ourselves, and indeed more through ourselves than through others. For God desires to give the grace to us more than to others on our behalf, so that we may both enjoy boldness and become better, by striving to appease His wrath. Thus He showed mercy to the Canaanite woman; thus He saved the harlot; thus the thief, with no mediator or advocate being present.

5. *On the invocation of saints. The fruit of almsgiving.* I say these things, not that we should not entreat the saints, but that we should not be slothful, neither should we ourselves fall back and sleep, handing over our affairs to others alone. For when He said, "Make for yourselves friends," He did not stop there alone, but added, "by unrighteous mammon" (Luc. 16. 9), so that again the achievement might be yours; for He hinted at nothing else here but almsgiving. And the wondrous thing is that He is precise with us, provided we depart from injustice. For what He says is this: Have you acquired wealth wickedly? Spend it well. Have you gathered it unjustly? Scatter it justly. And yet, what kind of virtue is it to give from such sources? But nonetheless God, being a lover of mankind, descends even to this level; and if we do so, He promises us many good things. But we have come to such a degree of insensibility that we do not even give from what is unjust; but having seized ten thousand things, if we spend a small portion, we think we have fulfilled the whole. Have you not heard Paul saying that "He who sows sparingly, will also reap sparingly" (2 Cor. 9. 6)? Why, then, do you spare? Is the matter an expense? Is it a cost? Rather, it is a profit and a business. For where the seed is sown, there the harvest follows: where the seed is, there is multiplication.

61 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP.

If you had rich and fertile ground capable of receiving many seeds, you would cultivate it, and sow what was provided, and borrow from others, and count parsimony in such matters a loss; but when it is necessary to cultivate heaven, which is subject to no inclemency of the air, but which will yield the seeds cast into it with the greatest interest, you are slothful, you hesitate, and you do not think that by acting sparingly you lose, and by scattering profusely you gain much. Scatter, therefore, so that you may not lose; do not hold on, so that you may hold on; throw away, in order to guard; invest, in order to gain. But if it is necessary to keep those things, do not keep them yourself: for you will certainly lose them; rather, commit them to God—for no one will snatch them from there. Do not you engage in business; you do not know how to gain. But give the greatest part of what you have as a loan to Him who is about to provide interest for you. Place your investment there, where there is no envy, no indictment, no snares, no fear. Lend to Him who needs nothing, and yet, on your account, has need; to Him who feeds all, andhungers, so that you may not be crushed by famine; to Him who became poor, so that you might become rich. Place your investment there, where you will reap not death, but life instead of death as fruit. These loans produce a kingdom, those produce hell: for the former belong to avarice, the latter to philosophy; the former prove cruelty, the latter humanity. What defense will we have, when we can receive more, and safely, and at an opportune time, with great freedom, secure from reproach, fears, and dangers; if, having dismissed this gain, we pursue those foul, slight, deceitful, and fleeting things that cast us into a great furnace? Concerning usury. For nothing, nothing certainly is more foul, nothing more cruel than present usury. For such a usurer negotiates upon the calamity of others and prepares gain for himself from the unhappiness of others, and demands a wage for his humanity: and as if fearing to appear unmerciful, under the guise of kindness he digs a deeper pit, and while offering help, he oppresses the poor; while reaching out a hand, he casts them down; and while he seems to be receiving them as if into a port, he casts them into a shipwreck, upon a reef and hidden rocks. But what do you ask? you will say; that I should give the collected money, useful to me, to another for use, and not demand any reward from it? Far be it: I do not speak so; rather, I desire you to receive a reward from this, not vile or small, but much greater: I desire you to receive heaven as interest in exchange for gold. Why then do you reduce yourself to poverty, while you grovel on the earth and demand small things in exchange for great ones? For that is what it is to be ignorant of what riches are. When God promises you heavenly goods in exchange for those small amounts of money, you, however, say, "Do not give me heaven, but for heaven give me that gold which is perishing": this is to wish to remain in poverty. Thus, he who desires true riches will choose things that remain over things that perish, things inexhaustible over things that are fleeting, many things over few, incorruptible things over corruptible ones: and thus those things will even follow him. For he who seeks the earth before heaven will fall from it completely; but he who has preferred heaven to the earth will enjoy the latter as well, and in superabundance. May we attain this, by contemning all present things and choosing future goods. For so shall we enjoy both these and those, by the grace and kindness of our Lord Jesus Christ, to whom be glory and imperium for ever and ever. Amen.

HOMILY VI.

Cap. II. v. 1. *When Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,* 2. *saying: 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.* ^A They are refuted who took from the star of the Magi an occasion to assert astrology. We have need of much vigilance and many prayers, that we may be able to explain the present passage, and to know who these Magi are, whence, how, and by whose persuasion they came; and what that star was. Nay, even if you wish, let us first bring into the midst those things which the enemies of truth say. For the devil has so inflamed them, that from this he has attempted to supply them with weapons against the truth. What, therefore, do they say? Behold, they say, when Christ was born, a star appeared, which is certainly a sign that astrology is a true discipline. How, then, if he was born according to that rite and mode, did he dissolve astrology, take away fate, stop the mouths of demons, expel error, and eliminate all such prestidigitations? How also do the Magi, through such a star, learn that he is the King of the Jews? When certainly he was not the king of such a kingdom, as he himself said to Pilate: *My kingdom is NOT of this world* (John 18:36). For he displayed nothing of the kind; he had no spear-bearers, no shield-bearers, no horses, no yoke of mules, nor anything similar around him; but he led a vile and poor life, carrying about with him only twelve men, and those most despicable. But even if they knew him to be king, why, pray, did they—

^A begin their journey, and construct the future from the motion of the stars? On the contrary, they saw a star appearing a long time before in their own country, and come to see the one who had been born; which surely would be far more perplexing than the former case. For what reason persuaded them, what hope of good things urged them, to worship a king from such a great distance? If he were going to be their king, even then there would be no sense in what was happening. For if he were born in royal courts, and his father, the king, were present, one might reasonably say that these men, wishing to pay court to the father, worshiped the newborn child, and thereby laid up for themselves a great store of good will. But now ^B, not even expecting him to be their own king, but [the king] of a foreign nation, far removed from their own country, and not even seeing a man already grown, for what reason do they set out on such a journey, and offer gifts, and that, too, when they were about to do all this at the risk of their lives? And indeed, when Herod heard this, he was troubled, and the whole city was in an uproar when they heard these things from them. But these men did not know this beforehand. Yet that would make no sense. For even if they were very foolish, they would not have been ignorant of this: that coming to a city ruled by a king, and proclaiming such things, and manifesting a king other than the one then reigning, they would draw down upon themselves a thousand deaths. ^C But why on earth were they worshiping him while he was still in swaddling clothes? For if he were a man, one might say that, expecting help from him, they threw themselves into obvious danger—which in itself would be the height of folly: for a Persian, a barbarian, and one having nothing in common with the Jewish nation, to be willing to depart from his house, and to leave country, and relatives, and one’s own family, and to subject themselves to another kingdom.

2. But if this was foolish, what follows is much more foolish. What is that? That after coming such a long journey, and worshiping, and throwing everyone into confusion, they departed immediately. For what on earth did they see as a sign of royalty—a hut and a manger, and a child in swaddling clothes, and a poor mother? To whom were they offering gifts, and for what reason? Was it the law and custom to pay honor in this way to kings born everywhere? And did they always go about the entire world, worshiping those whom they knew would be kings, from [the time they were] small and insignificant, before they ascended the royal throne? But no one could say this. And for what reason were they worshiping? If for the sake of the present, what did they expect to receive from a child and a poor mother? If for the sake of the future, how did they know that the child worshiped in swaddling clothes would remember the events of that time? And if the mother was going to remind him, even so they deserved not honor, but punishment, for casting him into obvious danger. ^D Hence, at any rate, Herod was troubled, and searched, and inquired, and attempted to kill him. And everywhere, whoever makes manifest one who is to rule, while he is a private citizen from early childhood, delivers him to slaughter and kindles a thousand wars against him. You see how these things appear absurd, if we examine them according to human sequence and common custom? For it was possible to say not only these things, but even more than these, which involve more inquiry than what has been mentioned. But that we may not, by joining perplexities to perplexities, make you sluggish, come now, let us proceed at last to the solution of the questions, beginning the solution from the star itself. For if we learn what the star is, and what kind it is, and if it is one of the many, or strange compared to the others, and if it is a star by nature, or only by appearance, we shall easily know all the other things as well. From where, then, will these things be clear? From the written accounts themselves. For that this star was not one of the many, or rather, not even a star, as it seems to me, but some invisible power transformed into this appearance, is clear, first of all, from its motion. For there is not, there is not any star that travels this path; but whether you speak of the sun, or the moon, or all the other stars, we see them moving from east to west; but this one was borne from the north to the south: for in this way Palestine lies in relation to Persia. Second, this can be seen from the time. For it does not appear at night, but in the middle of the day, with the sun shining; which is not the power of a star, nor even of the moon; for she, who so far surpasses all, as soon as the solar ray appears, is immediately hidden and disappears. But this star, by the excess of its own brightness, even overcame the sun's rays, appearing clearer than them, and shining brighter in such great light. Third, from its appearing and again hiding. For it appeared guiding them as far as the road to Palestine; but when they entered Jerusalem, it hid itself; then again, when, having left Herod and having told him about the things for which they came, they were about to depart, it shows itself; which is not a function of a star, but of some very rational power. For it did not have a set path of its own, but when it was necessary for them to walk, it walked; and when it was necessary to stop, it stood, ordering all things according to what was needed; just as the pillar of cloud, both settling and raising the camp of the Jews, whenever it was necessary. Fourth, one could clearly understand this from the manner of its showing. For it did not show the place while remaining above; for it was not possible for them to learn in that way; but it did this by coming down. For you know that it is not possible for a star to indicate a place so small, and as much as it is reasonable for a hut to contain, or rather as much as it is reasonable for the body of a small child to contain. For since the height is infinite, it was not sufficient to characterize and make known such a narrow place to those wishing to see. And one might see this from the moon, which, being so far superior to the stars, to all those who [index: entries preserved]

dwell throughout the world, and to all those spread abroad in the width of the earth, seems to be near. How then, I ask, would the star have indicated such a narrow place as the manger and the hut, if it had not left that height and descended to the lower parts, and stood over the very head of the boy? This the evangelist hinted at, saying: *Behold the star went before them, until it came and stood over where the boy was.* You see by how many arguments it is proven that this star was not one of the others, nor did it appear according to the regular course of the heavens? ^A

γ'. And for what reason did it appear? So as to sit in judgment upon the stupidity of the Jews, and to take away from those who are ungrateful every excuse for a defense. For because He was present to abrogate the old way of life and to call the world to the worship of Himself, and because He was to be worshipped in sea and on earth, He immediately opens the door to the nations from the very beginning, desiring to instruct His own through the strangers. For since they did not pay much attention to the prophets when hearing them speak constantly about His coming, He caused barbarians to come from a far country, who would inquire after the king born among them, and would learn first in the Persian tongue those things which they had refused to learn from the prophets; so that if they were to be fair, they might grasp a great opportunity for obedience, but if they were to contend, they might be altogether devoid of any excuse. For what can those say who did not receive Christ, preached by so many prophets, when they saw the Magi receiving Him after the sight of one star, and worshipping Him? ^B What therefore He did concerning the Ninevites by sending Jonah, and what He did concerning the Samaritan and the Canaanite woman, that same thing He did also through the Magi. Therefore He said: *The men of Nineveh shall rise up and condemn; and the Queen of the South shall rise up and condemn this generation* (Matt. XII, 41, 42); because they believed the lesser, but these did not even believe the greater. And why, you will ask, did He lead them through such a sight? But how was it appropriate? By sending prophets? But the Magi would not have believed the prophets. By uttering a voice from above? Indeed, they would not have paid attention. By sending an angel? But perhaps they would have passed him by as well. For this reason, leaving all those things, God, using great indulgence, calls them through customary things, and shows a star, great and different from the others, so as to strike them with both the magnitude and the beauty of the spectacle, and indeed with the manner of its movement. This also Paul imitated; he takes from an altar the occasion for discoursing with the Greeks, and brings the testimonies of poets into the middle; but he addresses the Jews by mentioning circumcision, and instructs those who lived under the Law, starting from sacrifices. ^C For because everyone gladly follows the custom familiar to him, both God and those sent by God for the salvation of the world treat matters in this way. Do not therefore think it unworthy of God that He called them by a star; for if you do, you will also disapprove of all Jewish things—namely, sacrifices, purifications, new moons, the ark, and the temple itself. For all these things took their origin from the coarseness of the nations. Nevertheless, God permitted Himself to be worshipped by these things for the salvation of the erring, by which they worship their own demons, yet changing that worship slightly, so that he might gradually lead them, having been drawn away from [their] custom, to that lofty philosophy. This He also did concerning the Magi, when He called them through the sight of the star, so that He might thereafter render them more sublime. After, therefore, He had led them as if by hand to the manger, He does not address them thereafter through the star, but through an angel: thus they were gradually made better. This same thing He did also concerning the Ashdodites and the Gazaeans. For after those five cities, when the ark was coming to them, were struck with a lethal plague, because they found no remedy for the evils that were coming upon them, having called the seers and having gathered the assembly, they consulted on how they might remove the divinely-sent evil (I Reg. V). ^D Then, when the seers said that it was necessary to yoke un-tamed heifers that had just calved to the ark, so that with no one to lead them they might go where they would; and that from this it would be clear whether the disease had been sent by God, or by some chance (Ibid. VI); for if, they said, they should break the yoke out of inexperience, or turn toward the mooing calves, the plague had happened by chance; but if they should walk straight, and not go astray, whether on account of the mooing of the calves or on account of ignorance of the way, it would be evident that the hand of God itself had struck those cities; because, therefore, the inhabitants of those cities obeyed the words of the seers, God also, using indulgence, followed the judgment of the seers, and did not deem it unworthy of His majesty to carry out the prediction of the seers, and to procure faith for their words. For the matter appeared a greater accomplishment if even the enemies themselves testified to the power of God, and if their own teachers gave a verdict about it. And one might see God ordaining many such things. For even those things which concern the pythoness were dispensed in the same way; which you might hereafter explain according to what has already been said (Ibid. XXVIII). These things have been said by us concerning the star; but more could be said by you; for, *Give an opportunity to a wise man, and he will become wiser* (Prov. IX, 9).

δ'. It is now necessary to come to the beginning of the things read. What is the beginning? *When Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold Magi from the east arrived at Jerusalem.* The Magi followed the star as a guide; but these [index: entries preserved]

^A also add to the dignity? They add dignity, for there was also another Herod, he who killed John; but that one was a tetrarch, whereas this one was a king. He sets forth the place and the time, reminding us of the ancient prophecy; one of which Micah prophesied, saying: *And thou, Bethlehem, land of Judah, art by no means the least among the rulers of Judah* (Micah 5:2); and the other the patriarch Jacob, precisely characterizing for us the time, and setting forth the great sign of his coming, saying: *A ruler shall not fail from Judah, nor a leader from his loins, until he comes to whom it is reserved; and he is the expectation of the nations* (Gen. 49:10). It is worth inquiring also into this: whence they came to such a thought, and who stirred them up to this. For it does not seem to me that it was the work of the star alone, but also of God who moved their soul; just as he did in the case of Cyrus, preparing him to release the Jews. He did not, however, bring this about in such a way as to destroy their free will; for when he called Paul from above through a voice, he made clear both his own grace and that man's obedience. But why, one asks, did he not reveal this to all the Magi? Because not all were going to believe, but these were more fit than others; just as countless nations perished, and the prophet was sent to the Ninevites only, and there were two robbers on the cross, and only one was saved. Observe, then, their virtue, not from their arrival, but also from the way they speak with confidence. For in order that they might not seem to be impostors, they tell of who guided them, and the length of the journey, and they demonstrate their confidence by arriving; for they say, *We have come to worship him*; and they feared neither the anger of the populace nor the tyranny of the king. Whence it seems to me that these men became teachers of their own countrymen at home. For if they did not shrink from saying this in these parts, much more did they speak boldly in their own country, since they had received both the oracle from the angel and the testimony from the prophet.

*But when Herod heard this, he was troubled, and all Jerusalem with him.* Herod was troubled reasonably, being a king, and fearing both for himself and for his children; but why were the people of Jerusalem troubled? Although the prophets had long ago proclaimed him a savior, and a benefactor, and a deliverer. Why, then, were they troubled? From the same frame of mind from which they formerly turned away from God, and remembered the Egyptian meat, even while they were enjoying such great freedom. But do you observe for me the precision of the prophets. For the prophet himself had proclaimed this very thing from before, saying: *They shall wish, if they had been fire-burned; for a child was born to us, and a son was given to us* (Is. 9:6). But nevertheless, being troubled, they do not seek to see what has happened, nor do they follow the Magi, but they investigate and inquire; so much were they at once contentious and sluggards, more than all others. For it was fitting for them to even boast, because the king was born among them, and he attracted the Persian region, and they were going to have everyone subject to them, since affairs were proceeding for the better, and the kingdom had begun so brightly from the very outset; but they do not become better even by this. And yet they had just been delivered from the captivity there; and it was likely they would consider, even if they knew nothing of the secret and sublime things, but merely judged from the present matters, that if they tremble so much at our king who is born, much more, when he is grown, will they fear and obey, and our affairs will be brighter than the barbarian ones. But not one of these things arouses them; so great was their sluggishness, and with it also malice; both of which it is necessary to banish from our mind with precision, and to be more fervent than fire, for one who is to stand in such a battle array. This is why Christ said: *I have come to cast fire upon the earth, and I wish it were already kindled* (Luke 12:49); and the Spirit appears in fire for this reason.

5. But we have become colder than ashes, and more dead than those who are deceased; and this, while we see Paul flying above the heaven, and the heaven of heavens, and, more intense than any flame, conquering and surpassing everything—the things below, the things above, the present, the future, the things that are, and the things that are not. If that example is greater than you, this argument [of yours] is for the most part one of sluggishness (for what had Paul beyond you, such that you say it is impossible for you to have the same zeal as he? Yet, that we may not contend, leaving Paul aside, let us consider the first believers, who cast away money and possessions and care and all worldly leisure, and dedicated their whole selves to God, attending day and night to the teaching of the word. For such is the spiritual fire; it permits no desire to have a place in the things of this world, but it transfers us to another love. Therefore, he who loves such things, even if it be necessary to let go of the things he possesses, even to despise luxury and glory, and even to surrender the soul itself, does all these things with total ease. ^C For the heat of that fire, entering into the soul, casts out all sluggishness, and makes him who has been caught by it lighter than a wing; and, looking down upon all visible things, such a person remains in continual compunction, shedding constant fountains of tears, and reaping much pleasure from this. For nothing so glues and unites one to God as such tears. Such a man, even if he dwells in the middle of cities, lives as if in a desert, in mountains and ravines, seeing none of those who are present, nor getting his fill of such lamentations, ^D whether for himself, or for the transgressions of others. Therefore Christ, more than anyone else, declares those who mourn blessed, saying, *Blessed are they that mourn* (Matt. 5:5). But why does Paul say: *Rejoice in the Lord always* (Phil. 4:4)? So that the pleasure of such tears...

may make it bright. For just as worldly joy has sadness joined to it, so tears according to God beget a joy that is perennial and never-failing. Thus that harlot became brighter than virgins, being kindled by this fire. For because she was seized by the fervor of repentance, she later glowed with love for Christ; having loosened her hair, she bathed those holy feet with tears, wiped them dry with her own hair, and poured out the ointment. And these things were done externally; but those things that were being performed in the mind were far more ardent than these, things which God alone beheld. Wherefore ^A each one of us, hearing these things, congratulates her, and rejoices in her good deeds, and considers her free from every charge.

But if we who are evil pass this judgment, consider how much grace she received, and how many good things she obtained from God through repentance, even before receiving those gifts. For just as the air becomes pure after torrential rains, so after tears are poured forth, tranquility and serenity follow, and the darkness of sins is dispelled. And just as we are cleansed by water and Spirit, so are we cleansed by tears and confession, provided we do not do this for ostentation and for the sake of reputation. For she who weeps for this reason is more to be blamed than she who decks herself out with face paint and pigments. For I am seeking those tears which are not poured out for ostentation, but for compunction, which flow secretly in chambers with no witness, which flow quietly without noise, which are sent forth from the depths of the heart, from affliction and pain, which are shed for God’s sake: such were the tears of Anna. For her lips, the Scripture says, were moving, and her voice was not heard (1 Sam. 1:13). But her tears alone sent forth a voice clearer than a trumpet. And therefore God opened her womb, and turned the hard rock into a fertile field.

Sixth. If you yourself also weep, you have become an imitator of your Master. For He Himself also wept, both over Lazarus and over the city (John 11:35; Luke 19:41), and He was troubled over Judas. Furthermore, one can see Him doing this often, but never laughing, nor even smiling—certainly no evangelist has recounted this. Therefore, both He and others recount that Paul wept, and that he did this through the night and day for three years. But that He laughed, neither He nor any other of the saints has said of Him, nor even of others similar to Him. It is said only of Sarah, when she was reproved; and of the son of Noah, when he became a servant from being free. I am saying these things not to eliminate laughter entirely, but to remove dissoluteness. Why, I ask, do you rejoice and luxuriate so, ^B you who are still liable to the rendering of so many accounts, who are destined to be set before that fearful tribunal, and who will have to give a precise account for all you have done in this life? For we shall give an account of those things which we have done either willingly or against our will. *For whoever,* He says, *denies me before men, I will also deny him before my Father who is in heaven* (Matt. 10:33). But that denial is sometimes not voluntary, and yet it does not escape punishment; and we shall give penalties for this, and of those things we know, as well as those we do not know. *For I am conscious of nothing in myself,* he says, *yet I am not justified by this* (1 Cor. 4:4). For I bear witness to them, he says, that they have a zeal for God, but not according to knowledge (Rom. 10:2). Yet this is not enough for their purification. But writing to the Corinthians, he said: *I fear lest, as the serpent seduced Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ* (2 Cor. 11:3). Are you going to give an account for so many and such great crimes, while sitting and laughing, uttering urban witticisms, and indulging in pleasure? But if I do not do this, you will say, if I weep, what profit is there for me in this? Much indeed, and so great that I cannot explain it. For in secular courts, no matter how much you weep, you will not escape punishment after sentence has been passed; but here, if you only groan, you have dissolved the sentence and obtained forgiveness. Therefore, Christ often admonishes us concerning mourning, and declares those who mourn to be blessed, while He declares those who laugh to be wretched. For this theater does not admit laughter: nor did we come together for this, that we should break out into cackling, but that we should groan, and through this kind of groaning inherit the kingdom. But if you were to stand before an Emperor, you would not dare even to smile; and having the Lord of angels Himself dwelling within, do you not stand trembling with becoming modesty, but laugh while He is even often angry? Do you not consider that you provoke Him more to anger while you do these things, than while you sin? For God does not turn away from sinners as much as He does from those who do not restrain themselves after sinning. ^C Yet there are some so devoid of all sense that after hearing these words they say: "God forbid that I should ever shed tears; may God grant me instead to always laugh and play." What is more childish than such a thought? For God does not grant this, that we should play, but the devil. Hear, then, what happened to those who were playing: *The people sat,* He says, *to eat and to drink, and they rose up to play* (Exod. 32:6). Such were the Sodomites, such also were those in the time of the flood. For it is said of them, *In pride, in prosperity, and in the fullness of bread they lived in delights* (Ezek. 16:49). But those who were in the time of Noah, while they saw the ark being constructed for so many years, were rejoicing without any care or sense, looking forward to nothing of the things to come; and therefore the flood submerged them all and caused a common shipwreck of the world.

Seventh. Do not, therefore, ask of God those things which you receive from the devil. For it belongs to God to give ^D [index: entries preserved]

a broken and humbled heart, one that is sober, prudent, and settled, one that repents and is contrite. These are his gifts, since we are in the greatest need of them. For a fierce struggle is upon us, and the wrestling is against invisible powers, the fight is against the spiritual forces of wickedness, the war is against the principalities and the powers; and it is a thing to be desired that we, by being diligent and sober and awakened, should be able to withstand that wild phalanx. But if we laugh and play, and remain constantly slothful, we shall fall even before the encounter, because of our own sloth. It is not, therefore, our place to laugh continuously, and to live in luxury and self-indulgence, but rather the place of ^A those on the stage, of the harlot-women and those men shorn for this purpose, of the parasites and flatterers; it is not for those called to heaven, nor for those enrolled in the city above, nor for those bearing spiritual arms, but for those who are initiated into the devil’s rites. For it is he, he indeed, who has made this thing an art, so that he may slacken the resolve of Christ’s soldiers and make the nerves of their zeal softer. For this reason, he has built theaters in the cities, and having trained those buffoons, through their corruption he stirs up such a plague upon the whole city; which Paul commanded us to flee ^B, persuading us to pursue the opposite of foolish talk and coarse jesting. And that which is more grievous than these is the subject of the laughter. For when these actors of ridiculous things say anything blasphemous or filthy, many of the more thoughtless laugh and take pleasure—they who should be stoned for this, instead applaud, and draw down the furnace of fire upon their own heads through this pleasure. For those who praise the ones saying these things are the very ones who most persuade them to speak; and therefore they would more justly be held accountable for the punishment set for these things. For if there were no one to watch such things, there would also not be anyone performing them. But when they see you and your workshops and trades and the profit from these things, and that you have simply abandoned everything for the sake of spending the day there, they receive greater zeal and devote more effort to these matters. And I say this not to absolve them of their sins, but that you may learn that you are the ones who are the beginning and root of such lawlessness, you who consume the whole day on these things, and parade the venerable matters of marriage, and make a mockery of the great mystery. For that actor who commits the offense is not as much to blame as you, who command these things to be done—or rather, not only commanding them, but also showing zeal, and rejoicing, and laughing, and praising what is done, and in every way strengthening these workshops of the demons. With what eyes, then, tell me, will you subsequently look at your wife at home, having seen her insulted there? Or ^C how can you not blush when you remember your companion, when you see nature itself being turned into a public spectacle? For do not say to me that it is hypocrisy that is being performed; for this hypocrisy has made many men adulterers, and has overturned many houses. And it is for this reason especially that I groan, that the act does not even appear to be evil, but there is clapping and shouting and much laughter, while such great adultery is being brazenly committed. What are you saying? Is what is being performed hypocrisy? For that very reason they would be worthy of ten thousand deaths, that the things which all the laws command to be fled, these they have shown such zeal in imitating. For if that is an evil thing, then the imitation of it is an evil thing as well. And I do not yet say how many adulterers they make by imitating such dramas of adultery, or how they render the spectators of such things lewd and shameless; for there is nothing more whorish and shameless than an eye that endures to look upon such things. Yet in the marketplace you would not choose to see a woman stripped naked—or rather, not even in your own home—but you even call such a thing an insult; yet you ascend to the theater ^D to insult the common race of men and women, and your own eyes of modesty? Do not, indeed, say this, that she who is being stripped is a harlot, but that the nature and the body of the harlot and of the free woman are the same. For if this is not a thing out of place, why, when you see this being done in the marketplace, do you jump away and drive off the one who is behaving unseemly? Or is it the case that when we are dispersed it is a thing out of place, but when we are assembled and all sitting together, it is no longer equally shameful? But these things are laughter and disgrace, and steps to the ultimate madness; and it would be better to smear your whole face with mud and filth than to look upon such lawlessness. For filth is not such a harm to the eye as is a lewd sight and the viewing of a stripped woman. Hear, then, what brought about nakedness from the beginning, and fear the cause of such indecency. What, then, brought about nakedness? Disobedience and the devil’s counsel. Thus, from the beginning and from the start, this has been his practice. However, they were even ashamed of being naked, but you even pride yourselves in it, according to that apostolic saying, "Having their glory in their shame." How then will your wife look upon you when you have returned from such lawlessness? How will she receive you? How will she speak to you, having so dishonorably made a spectacle of the common nature of women, and having become a captive and slave, through this sight, of the woman who played the harlot? But if you are pained to hear these things, I am very grateful to you. For who is it that gladdens me if not he who is grieved by me? Do not ever cease to groan over these things and to be bitten by them; for this sorrow from such things will be to you a prelude to changing for the better. For this reason, I also made my speech more severe, so that by giving a deeper incision I might rid you of the rot of those who are intoxicating you, so that I might lead you back to the pure health of the soul; may we all come to enjoy this in all things, and may we attain the rewards laid up for these achievements, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power unto the ages of ages. Amen.

HOMILY VII. CHAP. II. v. 4. And gathering together all the chief priests and scribes of the people, he inquired of them where Christ should be born. 5. But they said to him, In Bethlehem of Judea.

^A Seeing him not, they were not gripped by envy, and they spoke their testimonies truly, just as they were; but when they saw the glory garnered from the miracles, they were at last seized by envy and betrayed the truth. Yet the truth shone forth in all things, and was the more promulgated by its enemies. Look here, I pray, how marvelous and surprising are the provisions made. The barbarians and the Jews provide mutual information to one another, so that each learns some new thing from the others. For the Jews learned from the Magi that the star had proclaimed Him in the region of the Persians; the Magi received from the Jews that this same Person, whom the star had proclaimed, had been foretold long since by the prophets. And the occasion of the interrogation became a demonstration of clearer and more accurate doctrine for both; certainly, the enemies of the truth are forced, even against their will, to read the writings that are testimonies to the truth, and to interpret the prophecy, even if not the whole of it. For when they had said "Bethlehem," and that from thence would arise He who should rule Israel, they did not add what followed, so as to flatter the king. And what is that? "And His outgoings are from the beginning, from the days of eternity" (Micah 5:2). And for what reason, you will ask, if He was to arise from thence, did He remain in Nazareth after His birth and obscure the prophecy? Indeed, He did not obscure it, but made it clearer. For the fact that His mother, who dwelt there, gave birth in this place, shows that the matter happened by providence. Therefore, not immediately upon being born did He go out from there, but remained for forty days, giving room to those who wished to inquire more curiously, so that they might examine all things accurately. For there were many things that moved them to this inquiry, if indeed they were willing to attend. For when the Magi came, the whole city was agitated, and with the city the king himself; the prophet was brought into the midst, a great judicial forum was assembled; and many other things were done there, all of which Luke narrates ^B accurately; for example, the things that concern Anna, those that concern Simeon, and Zacharias, and the angels, and the shepherds—all of which could provide those who wished to pay attention with the occasion to discover what had happened. For if the Magi, coming from Persia, did not ignore the place, much more could those who were dwelling there have learned these things. He showed Himself, therefore, from the beginning through many miracles; but because they were unwilling to see, hiding Himself for a space of time, He showed Himself again in another, far clearer way. For no longer did the Magi, no longer did the star [announce Him], but the Father from above proclaimed Him in the streams of the Jordan, and the Spirit supervened, bringing that voice upon the head of the One baptized; and John was crying out with all boldness throughout the whole of Judea, filling the habitable world with this kind of doctrine; the testimony of the miracles also—the earth, the sea, and the whole of creation—sent forth a splendid voice concerning this matter. At the very time of the birth, so many signs happened as were able to indicate that He had arrived. For that the Jews might not say, "We do not know where or in what place He was born," those things concerning the Magi were provided, as well as the others we have mentioned, so that they might have no excuse for not having inquired into what had happened.

^C See also the precision of the prophecy. For He did not say, "He shall remain in Bethlehem," but, "He shall come forth." Thus, the prophecy expressed only that He would be born there. Some of them, however, shamelessly say these things were foretold concerning Zorobabel; but how can they understand it so? For it does not say, "And His outgoings are from the beginning, from the days of eternity" (Micah 5:2). And how can that which is said at the beginning, "From thee shall He come forth," befit him? For he was not born in Judea, but in Babylon, whence he was also called Zorobabel, because he took his origin there. As many as know the Syrian tongue are not ignorant of what we are saying. But besides the things we have said, the whole time that follows is sufficient to confirm the testimony. For what does it say? 6. "Thou art by no means the least among the princes of Juda," and he adds the cause of the celebrity with these words, "Because from thee shall He come forth." No one else, however, made this place clear and conspicuous except He alone. For after that birth of His, they come from the ends of the world to visit the manger and the place of the hut—which the prophet already foretold long ago, saying: "Thou art by no means the least among the princes of Juda" (Micah 5:2); that is, among the princes of the tribes. By which words he also embraces Jerusalem. But not even so did they apply their minds, even though the benefit accrued to themselves. For the prophets nowhere speak of His dignity in the beginning as much as of the benefit He bestowed upon them. For when the birth of the Virgin was imminent, He says, "Thou shalt call His name Jesus"; and he adds: "For He Himself shall save His people from their sins." The Magi, however, did not say, "Where is the Son of God?" but, "Where is He that is born ^D King of the Jews?" Here, too, he did not say, "From thee shall come forth the Son of God," but, "The Leader who shall rule My people Israel." For it was necessary at the beginning to use a more humble mode of speaking, lest these things be a stumbling block to them, and to say those things which pertained to

their salvation, so that they might be the more drawn in by this. Whatever testimonies are therefore brought forward first, and those of which there was an occasion immediately at his birth, they say nothing great or lofty about him, nor like those [which are spoken] after the demonstration of signs; for those [the latter] speak much more clearly of his dignity. When, therefore, after many miracles, children sang hymns unto him, hear what the Prophet says: "Out of the mouth of babes and sucklings hast thou perfected praise" (Ps. 8. 3); and again, "For I will see the heavens, the works of thy fingers" (Ps. 8. 4), which shows him to be the creator of the universe. And the testimony brought forward after the assumption [the Ascension] shows his equality with the Father: for he says, "The Lord said unto my Lord, Sit thou at my right hand" (Ps. 109. 1). And Isaiah also says, "He who rises to rule the nations, in him shall the nations hope" (Is. 11. 10). But how does he say that Bethlehem is not the least among the princes of Judah? For it became conspicuous not only in Palestine, but in the whole world. But the discourse for now is directed toward the Jews; wherefore he also added, "He shall shepherd my people Israel"; although he shepherded the world; but, as I said, he does not wish to cause a stumbling block for now by revealing the word concerning the Gentiles. And how, you say, did he not shepherd the Jewish people? Most of all, this also came to pass; for by saying "Israel" here, he alluded to those from among the Jews who believed in him. And interpreting this, Paul said: "For not all who are of Israel are Israel: but as many as were born through faith and promise" (Rom. 9. 6). But if he did not shepherd all, this is their crime and accusation. For they ought to have worshipped with the Magi and glorified God that such a time had arrived, dissolving all their sins; for they heard nothing of tribunals or demands for punishment, but of a mild and gentle shepherd; but they do the contrary, and are troubled, and raise an uproar, and after this construct myriad plots. ^A Then Herod, having called the Magi in secret, inquired of them precisely the time of the star which appeared: attempting to destroy the one who was born, which was a matter of extreme folly, not only of madness. For the things said and the things done were sufficient to turn him away from every such attempt. For the events that occurred were not according to man. For the calling of the Magi by the star from above, and that barbarian men should undertake so great a journey that they might worship him reclining in swaddling clothes and in a manger, and that the prophets long ago should have proclaimed all these things, and all the rest, were greater than man: yet none of these things held him back.

[3.] ^B For such is wickedness: it falls upon itself, and always attempts matters that cannot be accomplished. But consider the folly. If he believed the prophecy, and thought it to be immovable, it is evident that he was attempting impossible matters; but if he disbelieved it again, and did not expect that the things spoken would come to pass, there was no need to fear and be afraid, nor to plot because of this; so that on both sides the deceit was superfluous. And this also was of extreme folly, to think that the Magi would prefer him to the one who had been born, for whom they had made such a great journey. For if, before they had seen him, they were so inflamed with longing, after they had beheld him and been confirmed by the prophecy, how did he hope to persuade them to betray the child to him? But yet, even when there were so many things leading him away, he made the attempt. "And having called the Magi in secret," he inquired of them. For he thought the Jews cared for the child; and he would not have expected them to slide into such madness as to wish to betray their own protector and Savior, and the one who had come for the freedom of the nation, to his enemies. Wherefore he also calls them in secret, and seeks the time, not of the child, but of the star, setting the trap with great excess. For the star appears to me to have appeared a long time before. For because the Magi were going to expend much time on the journey, in order that they might arrive immediately at the one who was born—for it was necessary that he be worshipped in his very swaddling clothes, so that the wonderful and paradoxical nature of the matter might appear—the star shows itself a long time before. For if, when he was born in Palestine, it had then appeared to them in the East, ^C spending much time on the journey, they would not have seen him in swaddling clothes upon arriving. But if he kills from two years old and under, let us not wonder; for anger and fear were adding a longer time for the sake of greater security, so that no one might escape. Having called them, therefore, he says: "Go and search diligently for the child; and when you have found him, report to me, so that I also may come and worship him." Did you see the folly? For if you truly say these things, why do you ask in secret? But if you wish to plot, how did you not perceive that because of the inquiry being made in secret, the Magi would be able to perceive the deceit? But, as I said, a soul caught by wickedness becomes more foolish than all things. And he did not say, "Having gone, learn about the king," but "About the child"; for he did not even endure to name the rule. But the Magi, perceiving nothing of these things because of great piety—for they would not have expected that he would have gone to such a point of wickedness, and that he would have attempted to plot against such a wonderful economy—they depart, suspecting nothing of these things, but judging all the affairs of others from their own. And behold the star, which they saw in the East, went before them. For it was hidden for this purpose, so that having lost their guide...

they might be compelled to ask the Jews, and thus the matter might become manifest to all. For since they asked and had their enemies as teachers, it appears that this again was their own fault. And mark how excellently the sequel comes to pass. ^A For the people of the Jews receive them on one hand, and the king on the other, and he leads them to the prophet, teaching them what is visible. And again, from the prophet, an angel takes them and teaches them everything, as they walk to Bethlehem by means of the star. For the star again accompanied them from there—that you may learn from this, too, that not one of many was this, for neither did the nature of the star allow it, nor did it simply walk, but it led them, drawing and guiding them in the middle of the day.

But what need was there, you ask, for the star once the place was identified? "That the child might also be seen." For there was nothing to manifest him, since the house was not magnificent, nor did his mother suggest any grand status. There was need, therefore, of the star that would stay over the place. And it appears as they go out of Jerusalem, and it does not stand still before it has reached the manger, and it adds miracle to miracle: for both things were paradoxical, that they should worship him, and that the star should lead them ^B and be able to draw even very stony-hearted men. For if the Magi had said that they had heard the prophets saying these things, or that they had been spoken to privately by angels, they would not have been believed; but now, with the star shining from above, the mouths of even the most shameless were stopped. Then, when it was over the child, the star stood still; this is of greater power than to befits a star, to be hidden at one time and to appear at another, and when it appears, to stop its course. From this, they received an increase of faith; therefore they rejoiced, because they found what they were seeking, because they became messengers of the truth, because they had not undertaken the journey in vain—so ardently were they inflamed with desire for Christ. For the star, coming, stood over the very head of the child, showing that his birth is divine; and having stood still, it leads them to worship, not leading mere barbarians, but those who were the wisest among them. Do you see that this star appeared with good reason? For even after the prophecy, and after the interpretation of the priests and scribes, they still used it as a guide.

Marcion and Paul of Samosata Confuted by the Star

Let Marcion be ashamed, let Paul of Samosata be ashamed, who did not wish to see what the Magi—those progenitors of the Church—saw; for I am not ashamed to call them so. Let Marcion be ashamed, ^C seeing God worshipped in the flesh. Let Paul be ashamed, seeing him worshipped not simply as a man. For that he was worshipped in the flesh, the swaddling clothes and the manger show; but that they did not worship him as a mere man is declared by their offering to an infant the kind of gifts that it was fitting to offer to God. Let the Jews also be ashamed with them, as they see barbarians and Magi who surpass them, yet they are not willing to come after them. For the things that happened then were a figure of future events; and at the very beginning it was declared that the nations were to surpass that people. And why, you say, did He not say "Go teach all nations" (Matt. 28:19) from the beginning, but only later? Because, as I have already said, what happened then was a figure of future things, and, as it were, a prediction. It was indeed fitting that the Jews should lead the others; but because they willfully rejected the benefit provided to them, the matter was reversed. For it was not fitting here that the Magi should come before the Jews; nor that those who were separated by such a distance should overtake those who lived around the city itself; nor that those who had heard nothing yet should overtake those who had been nourished among so many prophecies; but because they were in ^D ignorance of their own goods, those in Persia overtake those who are in Jerusalem; which also Paul says: "It was necessary that the word of the Lord should first be spoken to you, but since you judge yourselves unworthy, we turn to the Gentiles" (Acts 13:46). Even though they were disbelievers before, they ought to have run at least when they heard from the Magi; but they would not: therefore, while they sleep, these others run ahead.

Let us, therefore, follow the Magi, and let us remove ourselves a great distance from the customs of the barbarians, that we may see Christ; for even they would not have seen him had they not moved far from their own country. Let us move away from earthly affairs. For the Magi, while they were in Persia, saw the star; but when they moved from Persia, they beheld the Sun of Justice; indeed, they would not have seen the star further, unless they had departed with a ready mind. Let us therefore arise; and even if all are troubled, let us run to the house of the child; and even if kings, if peoples, if tyrants strive to block this way, let us not abandon our desire. For so shall we drive away all the evils that beset us. For these men too, if they had not seen the child, would not have escaped the danger they feared from the king. Before they saw the child, fears, dangers, and troubles were pressing upon them from every side; but after the worship, there was tranquility and security; and no longer the star, but an angel receives them, they having been made priests by the worship; for they offered gifts. Having therefore left behind the Jewish people, the troubled city, the murderous tyrant, and worldly pomp, proceed quickly to Bethlehem, where the house of the spiritual bread is. For even if you are a shepherd, and you arrive there, you will see the child in the stall. Even if you are a king, and do not arrive, the purple will profit you nothing; even if you are a Magi, this will not hinder you, provided only that you come to honor and worship, and not to trample upon the Son of God; provided you do this with both trembling and joy; for these two can both come together. But beware lest you be like Herod and say, "That I may come and worship him," and when you come, you attempt to kill him. For such are those who participate unworthily in these mysteries. For he who is thus, "He shall be guilty," he says, "of the body and blood of the Lord" (1 Cor. 11:27). For those who are thus have within them a tyrant envying the kingdom of Christ, namely Mammon, who is more wicked than Herod. For he wishes to rule, and sends his servants, who indeed worship in pretense, but by worshipping, they slay. Let us therefore fear, lest we have the appearance of suppliants and adorers, but by our deeds show the contrary. Let us cast everything from our hands when we are about to worship. If we have gold, let us offer it, and not bury it. If those barbarians offered gifts then for honor, who will you be if you do not give to the needy? If they undertook such a journey to see him who was born, what excuse will you have, you who do not run even to one village to visit the infirm, and the one held in chains? And yet we also have the infirm,

and those in chains, and we show mercy even to enemies; but you do not show mercy even to your own Benefactor and Master. They brought gold, but you barely give bread. They saw the star, and rejoiced; but you, seeing Christ Himself a stranger and naked, are not moved. For who among you, of those who have received ten thousand benefits, has made such a journey for Christ's sake, as did those barbarians, or rather, those who were more philosophical than the philosophers? ^A And why do I speak of such a journey? For many of our women appear so delicate that they will not even cross a single street to see Him upon the spiritual manger, unless they secure mules. Others, since they have the capacity to walk, prefer the throng of worldly affairs or the theaters to arriving here. And the barbarians, before they saw Him, traveled such a distance for His sake; but you, not even after seeing Him, do you imitate them, but having left Him after seeing Him, you run to see the mime (for I touch upon the same things again); and seeing Christ lying in the manger, you abandon Him, that you may see women on the stage. How much do these things not deserve ^B castigations?

6. For tell me, if someone promised to lead you into a palace, and to show you the king sitting there, would you choose the theater instead of seeing these? And yet, there would be no gain to be had even from there. But here a spiritual fountain of fire gushes forth from this table; and having abandoned this, you run down to the theater, to see women swimming and nature being publicly shamed, leaving Christ sitting by the fountain? For even now He sits by the fountain, not discoursing with a Samaritan woman, but with a whole city; or perhaps even now He waits for a Samaritan woman. For no one is present with Him even now; but some are present only in body, ^C and others not even in that. But yet He does not depart, but remains, and asks of us to drink, not water, but holiness; for He gives holy things to the holy. For He does not provide us water from this fountain, but living blood; and though it is a symbol of death, it has become a cause of life. But you, having abandoned the fountain of the blood, that fearful cup, go away to a diabolical fountain, so that you may see a swimming harlot, and suffer a shipwreck of the soul. For that sea is one of wantonness, not making bodies sink, but working the shipwreck of souls. ^D But she swims, baring her body, and you, seeing, are submerged into the abyss of wantonness. For such is the snare of the devil: he does not make those who descend into the water, but those sitting looking down at those wallowing therein, to be submerged, and he chokes them more cruelly than Pharaoh, who was then submerged with his horses and chariots. And if it were possible to see souls, I would have shown you many floating in these waters, just as the bodies of the Egyptians were then. But what is more grievous is that they even call such destruction "delight," and they label the ocean of perdition the "channel of pleasure." And yet one might more easily cross the Aegean and Tyrrhenian seas with safety than this spectacle. For first, the devil anticipates the souls through the whole night with expectation; then, having shown the expected thing, he immediately bound them and made them captives. For do not think that because you have not been united with the harlot, you are clean of the sin; for by your readiness you have completed the whole. For if you are held by desire, you have fanned a greater flame; but if you feel nothing towards what is being done, you are worthy of greater accusation, becoming a scandal to others by your encouragement of these spectacles, and shaming your own gaze, and with your gaze, your soul. But, so that we may not only censure, come, let us also devise a mode of correction. What then will be the mode? I wish to hand you over to your own wives, that they may instruct you. For it was fitting, according to Paul's law, for you to be the teachers; but since the order has been reversed through sin, and the body has become the head and the head the foot, let us choose this way. But if you are ashamed to have a woman as a teacher, flee the sin, and you will quickly be able to ascend to the throne given to you by God. For as long as you transgress, Scripture sends you to things more humble, not only to a woman, but even to irrational creatures; and it is not ashamed to send the one honored with reason to the ant as a disciple. For this is not an accusation of Scripture, but of those who are thus betraying their own nobility. This we too…

HOMILY VIII

^A ...and now shall we deliver you to your wife? But if you despise her and send her to the school of irrational beasts, we shall show you how many hens, how many fish, and how many four-footed animals and winged creatures appear more venerable and sober than you. If you are ashamed of the comparison and blush, rise up to the nobility of your home and the sea of Gehenna, and the one that has caught fire ^B in that theater. For that theater is in itself a whirlpool, and it acts as a goad to that abyss of flames.

7. For “he who looks on a woman to lust after her has already committed adultery” (Matt. 5:28); and he who is forced to see one naked 116, how is he not a myriad-fold captive? The human race has not been destroyed by such a flood as these women, who swim there, drown all with great shame. That flood wrought death to the body, but this one has smothered the virtue of the soul; the latter does the opposite, and while bodies remain, it destroys the soul. Yet you, who are leaders of the world, think yourselves worthy to preside over the entire universe ^C because the city is the first and has taken upon itself the Christian name; yet you are ashamed to endure less than the inhabitants of the countryside in your struggle for temperance! No, you say, I am not being asked to take to the mountains and become a monk! Because of this I am distressed, that I am saying that only those are suited for decorum and temperance—and yet Christ has given us common laws. When he says, “If anyone looks on a woman to lust after her,” he is not speaking only to the monk, but also to the man who has a wife. For that law was given to all, and that sight is filled with all such things. Think then of that theater, and hate that diabolical theater; and do not blame the ^D gravity of my word. For I do not forbid marriage, nor do I prevent pleasure; but I desire that it be done with temperance, not with disgrace, blame, and a thousand accusations. I do not order you to occupy mountains and deserts, but to be kind, modest, and chaste, you who live in the midst of the city. For all laws are common to us and the monks, except for marriage alone; indeed, even in this, Paul commands the married to be like them: “The fashion of this world passes away, that those who have wives may be as though they had none” (1 Cor. 7:29). Thus, he says, I do not order you to occupy the mountain peaks; I would indeed wish this, because cities imitate the sins of the Sodomites; yet I do not force you to it. Remain in your house with your children and wife; but do not treat your wife with contempt, nor corrupt your children, nor bring the plague of the theater into your house. Do you not hear Paul saying: “The husband does not have authority over his own body, but the wife” (1 Cor. 7:4), and introducing laws that are common to both? But you, if your wife frequents the church, become a fierce accuser; yet if you spend your days in the theaters, do you not think yourself worth blaming? You are anxious about the wife’s chastity, and in this matter you employ an excessive and immoderate care, such that you do not even permit her necessary outings; yet you think that everything is permitted to yourself. But Paul does not allow this to you, who gives the same authority to the wife: “Let the husband render to his wife the honor due her” (1 Cor. 7:3). What is this honor, when you dishonor her in the most crucial matters, and yield her body to prostitutes (for your body belongs to her), and bring turmoil and war into your house? When you do such things in the marketplace, which when you recount at home, you force your wife to blush as she listens, and you fill with shame both your daughter who is present, and before them, yourself? For it is necessary either to be silent or to be dishonored in this way, for which things it is right that even the servants themselves be scourged. What defense, then, I ask, will you have while you watch with such eagerness things that it is not even appropriate to narrate? Do you prefer before all else things that even to mention is not allowed? For the time being, then, so that I may not be more burdensome, I shall end my discourse here. But if you persist in the same, I will strike a deeper wound with a sharper blade; nor shall I cease until, having dissipated that diabolical theater, I have made the assembly of the Church pure. For so shall we be freed from the present shame, and we shall obtain the life to come, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power, to the ages of ages. Amen.

HOMILY VIII

Chapter II, v. 11. “And entering the house, they saw the child with Mary his mother; and falling down they worshipped him: and having opened their treasures they offered him gifts, gold, frankincense, and myrrh.”

1. How then does Luke say that he was lying in the manger? For the one who had just given birth to him immediately laid him there; for as many were gathered there for the census, no house could be found—a fact which Luke also signifies when he says that because there was no place, he laid him there. Yet later he took him up and placed him upon her knees.

^A And the succession of prophecy was in all these things being fulfilled. But what was it that persuaded them to worship? For neither was the Virgin distinguished, nor the house conspicuous, nor was anything else there of what was seen enough to strike with awe and draw them. Yet they not only worship, but also opening their treasures, they present gifts, and gifts not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What, then, persuaded them? That which prepared them to arise from their own home and travel such a distance; and this ^B was the star, and the illumination that occurred from God to their mind, leading them little by little toward more perfect knowledge. For if this were not so, when all the things that appeared were insignificant, they would not have displayed such honor. For this reason, nothing of the sensible things there was great—but a manger, and a hut, and a poor mother—in order that you might see the philosophy of the Magi stripped bare, and might learn that they were approaching not as to a mere man, but as to God and a benefactor. Wherefore, they were offended by none of the things seen from without, but both worshipped and offered gifts, being removed from the Jewish haste; for they did not sacrifice sheep and calves. They were near to the ecclesiastical philosophy; for they were offering to him acknowledgement, and obedience, and love. Warned in a dream not to return to Herod, they departed by another way into their own country. ^C See from this their faith, how they were not offended, but are tractable and grateful, and they are not troubled, nor do they reason among themselves, saying: "If this child is great and has some power, what need is there for flight and secret withdrawal? And why, when we came openly and with boldness, and stood before such a multitude and before the king’s madness, does the angel send us out of the city like runaways and fugitives?" But they neither said nor pondered any of these things. For this is the primary mark of faith: not to seek the reasons for what is commanded, but to obey only the things enjoined. After they had withdrawn, behold, an angel of the Lord appears to Joseph in a dream, saying: "Arise, take the child and his mother, and flee into Egypt." ^D It is worth while here to raise a question both concerning the Magi and concerning the child. For if they were not troubled, but received all things with faith, it is worth our while to inquire: why are they not saved while present, and the child, but they flee to Persia, and he is sent into exile into Egypt with his mother? But what? Was he to fall into the hands of Herod, and having fallen, not be cut to pieces? But then it would not have been believed that he had taken on flesh; the magnitude of the dispensation would not have been credited. For if, with these things happening, and many things being dispensed in a human way, some dared to say that the taking of flesh was a myth, into what depths of impiety would they have fallen if he had done everything in a manner worthy of God and according to his own power? But he sends the Magi away quickly, at once sending them as teachers to the land of the Persians, at once cutting off the madness of the tyrant, so that he might learn that he was attempting the impossible, and might quench his rage, and withdraw himself from such futile labor. For not only is it a mark of his power that he prevails over enemies with boldness, but also that he outwits them with ease. Thus, indeed, he once deceived the Egyptians in the case of the Jews, and though able to openly transfer their wealth into the hands of the Hebrews, he commands it to be done secretly and with a ruse, which made him not less formidable to his adversaries than the other signs.

^A They depart secretly like fugitives; and she, who had never gone out of the house, is ordered to undertake so long and arduous a journey, on account of this wondrous child and the spiritual birth. Consider again the amazing matter. Palestine lays a snare, but Egypt receives and preserves him who is beset by snares. For types and figures occurred not only in the sons of the patriarch, but also in the Lord. For by the things done by Him, many of the things that were to happen afterwards were heralded: just as happened in the case of the ass and the colt. The angel, therefore, who appeared, does not speak to Mary, but to Joseph; and what does he say? "Arise, take the child and his mother" (Matt. 2:13). He does not say here anymore, "Thy wife," but "His mother." For because the birth had taken place, the suspicion was removed and faith was granted to the man; the angel now speaks freely, nor does he call her his wife, but "the child and his mother; and flee into Egypt;" and he adds the reason for the flight: "For it will come to pass," says he, "that Herod will seek the child’s life."

^B 3. The praise of Joseph. Having heard these things, Joseph was not offended, nor did he say: "This is an enigma. Thou didst say a little while ago: 'He will save His people' (Matt. 1:21): but now He cannot even save Himself, and we have need of flight and pilgrimage and long-distance migration? These things are contrary to Thy promise." But he said nothing of the sort; for he was a faithful man; he does not even inquire about the time of the return, even though the angel had spoken indefinitely; for he says: "Stay there until I tell you." Yet he was not made lazier by this, but he obeys and complies, and endures all temptations with joy. For indeed, the kind God has mingled sweetness with these labors: a thing He also observes in all the saints: He provides neither dangers nor continuous rest, but orders the life of the just by placing these and those things interchangeably: which He also did here; and I would have you weigh this. He sees the Virgin carrying the child in her womb: he is troubled at this, and is exceedingly anxious: for he suspected the maiden of being an adulteress; but immediately the angel stood by, to resolve the suspicion and eliminate the fear. When he saw the child born, he was filled with great joy: and yet, again, no small danger follows this joy, with the city disturbed, and the king raging and searching for the child. But another joy follows that perturbation, namely the star and the adoration of the Magi. Yet again after this gladness, there is fear and danger: "For Herod," he says, "seeks the child's life;" and again one must flee and migrate ^C in a human manner; for it was not yet time to perform miracles. For if He had performed miracles from His earliest age, He would not have been believed to be man. Therefore He is not simply fashioned into a temple, but a womb is seen, and a space of nine months, and a birth, and the nourishment of milk, and silence for a long time; and the ripe age is awaited, so that the mystery of the dispensation might be rendered credible in all things. For what reason, you will ask, were these signs done from the beginning? For the sake of the mother, for the sake of Joseph, for the sake of Simeon, who was now about to die, for the sake of the shepherds, for the sake of the Magi, for the sake of the Jews. For if they had wished to attend accurately to the things that were being done, they would have reaped no small fruit for the future time. But if the prophets predict nothing about the Magi, do not be disturbed on that account; for they did not predict everything, nor did they remain silent about everything. For just as seeing things of this kind done, without anything having been heard before, would have produced great amazement and great perturbation: so if they had learned everything, the hearers were going to slumber, nor would anything have been left for the evangelists. But if the Jews doubt concerning the prophecy, saying that that passage, "Out of Egypt I called My son" (Os. 11:1), was spoken of themselves, we will answer them that this is also the way of prophecy, that many things are often said about some, and fulfilled in others, such as that which was said about Simeon and Levi: "I will divide them in Jacob, and scatter them in Israel" (Gen. 49:7): for that was not fulfilled in them, but in their descendants: and that which was pronounced by Noah regarding Canaan came to pass for the Gibeonites from the stock of Canaan. ^D Which is also found to have happened to Jacob: for those blessings, "Be thou lord of thy brethren, and let the sons of thy father bow down to thee" (Gen. 27:29), did not receive their end in him, (for how could it pertain to him, who feared and trembled before his brother, and bowed down to him six hundred times?) but it was spoken about his offspring. Which may also be said in this place. For who could more truly be called the Son of God: the one who worshipped the calf, and was initiated into Beelphegor, and who sacrificed his own sons to demons; or He who was Son by nature, and honored His progenitor? Thus, unless He had come, the prophecy would not have had a fitting end.

4. Observe, therefore, how the evangelist intimates this same thing by saying, "That it might be fulfilled," showing that if He had not come, it would not have been fulfilled; but this fact makes the Virgin herself not of little glory and illustrious. For what the whole people held in the place of a boast, she herself was also able to hold. For what they were proud of and boasted in, on account of the return from Egypt, (which the prophet, hinting at it, said: "Did I not bring up the strangers from Cappadocia, and the Assyrians from the pit?" [Amos 9:7]) that same thing makes the prerogative of the Virgin. Nay, in fact, both the people and the patriarch reaching and ascending from there, were fulfilling the type of this ascent or return. For they descended, that they might escape the death impending from famine; but He, that He might escape the death prepared by snares. But they, coming there from famine, were then liberated; but He, as He descended there, sanctified the whole region by His advent. I would therefore have you consider how, among the humble things that pertain to the divinity, they are revealed. For even when the angel said, "Flee into Egypt," he did not promise

^A that he would be a companion for the journey either to those descending ^B or to those returning, intimating to them that he had a great companion, the newborn child, who, as soon as he appeared, changed everything, and brought this about so that his enemies might serve this economy. For the Magi and the barbarians, having left behind their paternal superstition, come as worshippers; Augustus administers the birth at Bethlehem; Egypt receives him who is fleeing and escaping from hidden plots, and keeps him, thus taking from this a certain occasion of familiarity with him, so that it might later hear him preached by the apostles and boast that it was the first to receive him.

In Egypt [there are] monks and the choir of virgins.

5. If anyone knew that ancient Egypt, a worshipper of idols and a madman, a cultivator of beans, he would tremble and fear for the one who was being led; but this man will know best the power of Christ. Indeed, there is no need for old stories for us: for today the monuments of that madness still survive, which testify to the ancient folly of the person himself. But they who once lauded all this to such a pitch of madness, laughing at the things of heaven and of the celestial, they preach these things as poor and hold those philosophers as nothing. For from these very things they declared the old fables of drunkards to be inventions, [and that] true wisdom is worthy of the heavens. This is what was announced by the fishermen to those. Therefore, they exhibit much diligence in the truth of the dogma. Since they have stripped off all present things, and being crucified to the world, they go even further, using bodily labor to acquire sustenance for the needy. For it is not because they fast and keep vigil that they therefore give themselves to sloth, but they assign the nights to hymns, and the days to prayer and the work of their hands, imitating the zeal of the apostles. For, they say, he who dwells throughout the whole earth considering him, and who sustained the needy, had a workshop, and carried on a craft, passing the intervening nights in wakefulness: much more we, who dwell in the desert, and have nothing in common with the tumults of cities, for whom there is leisure to use time for spiritual things. We all, therefore, are ashamed, both rich and poor, when they have absolutely nothing, unless they can provide with their own hands, and strive and contend to provide from this for the needy: we, however, while countless things are stored at home, add what is superfluous to these. What then, I ask, what excuse shall we offer? What pardon shall we obtain? For I would have you consider how great the wealth was formerly, how much given over to other vices. For there were those "fleshpots" (Exod. 16. 3) which the Jews recount: there the tyranny of the belly: yet because they wished, they were moved, and by the fire of Christ received, they suddenly flew into heaven: for they were already more ardent than others. And they put aside anger and the propensity of the body to pleasure, and incorporeal powers imitate the gentleness and the rest of his philosophy. Whoever has been in that region, he knows what I say.

The praises of Anthony the Great, father of the monks.

HOMILY IX.

...to fear and to be suppressed, and to understand that he was attempting a matter which he could not complete. But he is not restrained. For when an evil mind is incurable, it yields to no medicine granted by God. See, therefore, him persisting in his former deeds, and joining slaughter to slaughter, and rushing everywhere to the precipice. For, as if goaded by a certain demon with this anger and envy, he is curbed by no reason, but rages against nature itself, and vents the anger which he had conceived against the Magi who mocked him upon the innocent children, undertaking a crime in Palestine similar to that which had once been perpetrated in Egypt. For he says, Sending, he killed all the children in Bethlehem, and in all its coasts, from two years old and under, according to the time which he had diligently inquired of the wise men. Here attend to me carefully. For many prattle a great deal about these children, accusing the injustice of the act; some indeed ask questions about this matter somewhat modestly; others, however, more audaciously and furiously. That we may, therefore, free some from madness, and others from doubt, listen to us patiently as we briefly dispute about such an argument. For if they complain about this matter, that the slaughter of the children was neglected, let them also complain about the death of the soldiers guarding Peter. For just as here, because the child was fleeing, other children are killed instead of the one who was being sought: so then, when Peter had been freed from prison and from his chains by an angel, a certain [official] similar to the tyrant in name and in manners, when he had sought him and not found him, killed the soldiers who were guarding him in his place (a). And what is this? you will say; this is not a solution, but an addition to the question. I know this well: therefore I bring all these things into the middle, so that I may add one solution for all. What, then, is that solution? and what probable solution can we bring? [Namely] that Christ was not the cause of death for them, but the cruelty of the king, just as neither was Peter to them, but...

let him consider him who is even until now on the lips of all men, whom Egypt brought forth after the Apostles, the blessed and great Antony, and let him consider that he too was in that same country where Pharaoh was; yet he suffered no harm, but was even deemed worthy of divine vision, and displayed such a life as the laws of Christ demand. And one may learn this with precision by falling upon the book that contains the history of his life, in which one shall also see much prophecy. For he foretold [the state of] those who were sick with the errors of Arius, and spoke of the harm that was to come from them, God having shown it to him at that time, and having depicted all things that were to come before his eyes; which is indeed, among other things, a proof of the truth, that no man of the outside heresies has such a one. But that you may not hear these things from us, by poring over the letters of the book, you shall learn all things with precision, and you shall be taught much philosophy from thence. And this I entreat, not that we should merely go through what is written, but that we should also emulate it, and neither place, nor [continued in next section]

HOMILY IX

Then Herod, seeing that he was mocked by the wise men, was exceeding wroth: and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.

1. And yet he ought not to have been wroth, but to have feared and shrunk back, and to have seen what it was he was venturing upon. But he is not restrained. For when a mind is ignorant and incurable, it yields to none of the medicines given by God. Behold then, [he shows] this to those who before were contending against it, and slaying souls out of jealousy, making no account of those who have done no harm, but letting loose the tragic drama that happened in Egypt, in Palestine at that time. He sent forth, he says, and slew all the children that were in Bethlehem and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. Here consider with me how many [people] babble against these children, laying an accusation of injustice against what has come to pass; and some, more moderately, make excuses for them, while others are more bold and more raving. In order, therefore, that we may free ourselves from this madness, and from the perplexity, suffer us to hold a little discourse concerning this subject. For those who accuse this, will they complain that the children were being slain, and will they complain of the slaughter by the soldiers? Just as here, when the Child had fled, other children are slaughtered instead of the one who was sought; so indeed at that time, when Peter had been delivered from the prison by the angel—the one who was of the same name as this tyrant and of the same ways—he sought him, and not finding him, he slew the soldiers who were guarding him. And what then? he says: for this has its own solution, and I know it, and for this reason I bring all things into the midst, that I may lay the solution before all. What then is the solution of these things? And what answer could we give on behalf of those who are accused? That it is not Christ who is the cause of the slaughter, but the cruelty of the king; just as in those cases it was not Peter, but the folly of Herod [that was the cause]. For if he had dug through the wall, or opened the doors, perhaps there would have been some ease...

and we pity the conquered, indeed even our enemies; yet you, do you not pity even your own Benefactor and Lord? They offered gold; could you barely give bread? They saw a star and rejoiced; but you, seeing Christ as a guest and naked, are you not moved? For who among you, of those who have received a thousand benefits, has undertaken such a pilgrimage for Christ as those barbarians—nay, those who were wiser than philosophers? And why do I speak of such a pilgrimage? Many women among us are so delicate that they do not wish to cross even a single street to see Him in the spiritual manger, unless they are carried by mules. Others, who have the ability to walk, prefer either the crowd of secular business or the frequenting of theaters to this assembly. And those barbarians, indeed, before they saw Him, traversed such a distance; yet you, not even after having seen Him, imitate them; but after you have seen Him, you leave Him behind and run to see a mime (for I shall insist upon the same things as I did recently): you abandon Christ lying in the manger, so that you may watch women on the stage. To what thunderbolts would these things not be worthy?

6. If someone, I ask, were to promise to bring you into the palace and show you the Emperor sitting there, would you prefer the theater to such a spectacle, even if you could carry away nothing of profit from it? But here, a fountain of spiritual fire gushes forth from this table; yet you, having abandoned this, run to the theater to watch women swimming, and that sex debased, while you leave Christ sitting at the fountain? For even now He sits near the fountain, not speaking to a Samaritan woman, but to the whole city; perhaps, indeed, even now He speaks to the Samaritan woman alone. For no one is present with Him now, unless some are there in body only, while others are not even in body present. Yet He does not withdraw; but remains, asking for a drink from us—not water, but holiness; for surely He gives holy things to the holy. For He does not provide water from this fountain, but living blood, which is a symbol of death, yet is the cause of life. But you, having abandoned the fountain of blood, that tremendous cup, go to the devil’s fountain, so that you may catch sight of a swimming prostitute, and suffer the shipwreck of your soul. For that water is a sea of lust, not drowning bodies, but giving birth to shipwrecks of souls. But she swims naked, and you, seeing it, are submerged into the depth of lust. Such, indeed, is the devil’s dragnet: it is accustomed to drown not those who descend into the water, but rather those who sit above, more than those who caper in the water, and chokes them more savagely than Pharaoh, who was then drowned with his horses and chariots. And if we could see souls, I would show you very many floating on these waters, just as the bodies of the Egyptians were then. But what is more serious, they call such destruction "pleasure," and term the sea of damnation a "chasm of delight." And yet, it is easier to traverse the Aegean and Tyrrhenian seas than to pass through such a spectacle safely. For first, throughout the whole night, the devil preoccupies the mind with the expectation of the thing; then, after it shows that which was expected, it immediately binds and makes men captives. Do not think that because you have not had intercourse with a prostitute, you are immune from sin: for you have accomplished the whole thing through concupiscence. For if you are held by concupiscence, you have kindled a greater flame; but if, by watching these things, you are not moved, you are liable to a greater fault, in that you set a stumbling block for others, and, being enticed by shows, you defile both your eyes and, with your eyes, your very soul. But let us not be content with reprimand alone; come, let us now search for a method of amendment. What, therefore, shall the method be? I wish to hand you over to your wives, so that they may instruct you. It was appropriate, according to the law of Paul, for you to be the teachers; but because, through sin, the order was inverted, and the body was placed above and the head below, let us choose this way at least. But if you are ashamed of the teaching of a woman, flee from sin, and you will quickly be able to ascend to the throne given to you by God. As long as you act wrongly, the Scripture sends you not only to women, but even to the lowliest of brute animals; nor is it ashamed to send one endowed with reason to the ant as a disciple. Nor is this the defect of Scripture, but of those who have thus betrayed their own nobility. We shall certainly do this also; and now, indeed, we shall hand you over to a woman: but if you despise this, we shall send you to the instruction of the irrational, and we shall show that birds, fish, quadrupeds, and even reptiles appear more honorable and temperate than you. But if you are ashamed by the comparison, ascend to your former nobility, and flee the sea of Gehenna and the river of fire—I mean that theatrical pool. For this pool reconciles that sea to you, and kindles that abyss of flame.

7. For if, "Anyone who looks at a woman with lust has already committed adultery" (Matt. 5:28), how will he who does not hesitate to look at one who is altogether naked not be taken captive six hundred times over? The flood in the time of Noah did not destroy the human race as those swimming with great shame suffocate all the spectators. That rain, although it brought death to bodies, did away with the wickedness of the soul; this, on the contrary, while the body remains, destroys the soul. You certainly, when it is a matter of the first rank, contend to surpass the whole world, because your city first adopted the name of Christians (Acts 11:26); but when it is a matter of chastity, you are not ashamed to be surpassed even by the more rustic cities. You will certainly say: "What then do you order us to do? To ascend the mountains and be monks?" For this I mourn, that you think modesty and chastity apply only to them, even though Christ has established common laws. For when He says, "If anyone looks at a woman to lust after her" (Matt. 5:28), He does not say this to a monk, but to a married man; for that monk at that time was filled with men of this sort. Therefore, consider

HOMILY IX

1. And yet he ought not to have been wroth, but to have feared and shrunk back, and to have seen that he was attempting the impossible. But he is not restrained. For when a soul is ungrateful and incurable, it yields to none of the remedies provided by God. Observe, then, how this man too contends for his former errors, and adds murders to murders, and is carried headlong everywhere. For just as if he had been driven to frenzy by some demon of this anger and envy, he makes account of nothing, but rages even against nature itself; and the anger that he felt against the wise men who had mocked him, he vents upon children who had done no wrong, daring to commit in Palestine a drama akin to those that once took place in Egypt. For, he says, "he sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men." Here, I bid you pay close attention. For many people [say] many things...

to the guards who were keeping the Apostle. But now, when all things were remaining in their condition, and the doors were locked, and the chains were attached to the hands of those guarding him (for they were bound to him as well), he was able to reason from these things, and he was correctly judging the events that were taking place, that what was happening was not [a work] of human power, nor of any mischief, but of a divine and miracle-working power, and [he was able] to worship the One who did these things, and not to fight against the guards. 131 For in this way God accomplished all things that He did, so as not only that the guards not be betrayed, but also that the king himself be led by them to the truth. But if he appeared ungrateful, what is the disorder of the sick man 17 to the wise physician of souls who orders everything for our benefit? This is what one can say here, too. For why, Herod, were you angry because you were mocked by the Magi? Did you not know that the place was divine? Did you not call the chief priests? Did you not gather the scribes? Were those men not called and did they not bring the Prophet with them into the court, which declared these things from above beforehand? Did you not see the ancient things agreeing with the new? Did you not hear that even a star served those men? Were you not shamed by the zeal of the barbarians? Did you not marvel at their boldness? Did you not shudder at the truth of the Prophet? Did you not understand the final events from the former ones? Why did you not deduce for yourself from all these things, that what was happening was not from the deception of the Magi, but that everything was being ordered by divine power toward what was necessary? And even if you were deceived by the Magi, what is that to the children, who have done no wrong?

β'. Yes, he says; but you have well deprived Herod of his defense and showed him to be a murderer, yet you have not yet solved the argument concerning the injustice of what occurred. For even if he acted unjustly, why did God permit it? What, then, shall we say to this? That which I never cease saying in Church, and in the marketplace, and everywhere; and which I wish you to keep with precision; for there is a certain rule that applies to every such question for us. What then is this rule, and what is the argument? That the ones acting unjustly are many, but the one being treated unjustly is not even one. And that the riddle may not trouble you further, I shall bring the solution quickly. For whatever we suffer unjustly from anyone, God counts that injustice to our account either for the remission of sins, or for the requital of rewards. And that what is said may become clearer, let us bring the argument to an example. Let us suppose there is some servant owing much money to his master; then this servant is insulted by unjust men, and some of his own [possessions] are taken away. If therefore the master, 132 being able to hinder the robber and the greedy man, does not restore those monies, but counts the things taken away against the debts owed to him by the slave, has the servant been treated unjustly? Not at all. What if he even pays him more? Has he not even gained more greatly? This is surely evident to everyone. Let us then reckon this also in the case of the things we suffer. For that we are either remitting our sins through the things we suffer ill, or we are receiving brighter crowns if we do not have such great sins, hear Paul saying to the one who had committed fornication: "Deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved." And what is this, he says? For the argument was about those treated unjustly by others, not about those being corrected by teachers. In fact, there is no difference; for the question was whether being treated ill is an injury to the one who suffers. But to lead the argument even further beyond the question, be uplifted by David, who, when seeing Shimei at that time attacking and leaping upon his misfortune, and washing him in ten thousand insults, forbade his generals from killing him, saying: "Let him alone to curse, so that the Lord may see my humility, and recompense me with good instead of this curse on this day." And in the Psalms he said: "Behold my enemies, for they have multiplied, and have hated me with an unjust hatred, and forgive all my sins." And Lazarus was deemed worthy of rest for this reason, because he suffered ten thousand evils during his life. Therefore, those treated unjustly have not been treated unjustly, if they bear all they suffer with nobility, but they even gain more greatly, whether they are struck by God, or whether they are scourged by the devil. And what sin, he says, did the children have, so that they might be remitted [of it]? For one might say this about those of mature age; but for those who endured death so prematurely, would one rightly say that they were paying for the sins through which they were treated ill? Did you not hear me saying that even if there are no sins, there is a requital of rewards there for those who suffer ill here? What harm, then, did the children suffer by being killed on such a premise, and being carried away quickly to the calm haven? Because they were going to accomplish many and great things, he says, had they lived. But for this reason, it is no small reward laid up for them, to end life on such a premise. And besides, if the children were going to be great, He would not have allowed them to be snatched away in advance. For if He bears with long-suffering those who are going to live in wickedness, much more would He not have allowed these to be carried away thus, if He had foreseen that they were going to accomplish some great things.

γ'. And these are our arguments; yet not all of them, for there are others more secret than these, which he who orders these things knows with precision. Having therefore ceded to Him the more precise understanding in this matter, let us hold to what follows, and let us be trained by the misfortunes of others to bear everything nobly. For indeed a tragedy no small in size then took hold of Bethlehem, with the children being snatched from their mothers' breasts, and being brought to this unjust slaughter. But if you are still faint-hearted, and less than the philosophy required for these things, learn the end of the one who dared these things, and take a little breath. For justice overtook him most swiftly for these things, and he was yielding the fitting punishment for this pollution, by a death grievous and more pitiable than what was presently dared.

17. ^B "Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18. A voice in Rama was heard, lamentation, and weeping, and great mourning; Rachel bewailing her children, and would not be comforted, because they are not" (Jer. xxxi, 15). For since he filled the hearer with horror, having narrated this violent, most cruel, and wicked slaughter, he comforts him again, teaching that these things did not happen because God was unable to prevent them, nor because He did not foresee them, but because He both knew these things and future things, and announced them through the prophet. Therefore, do not be troubled or despondent, looking to His ineffable providence, which one may see as much from those things He works as from those He permits—which he also indicated elsewhere when speaking to his disciples.

For because he had announced to them tribunals, abductions to death, and internecine wars throughout the world, he was lifting up their spirits, and to comfort them, he says: "Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father which is in heaven" (Matt. x, 29). He said this to show that nothing happens without His knowing it; yet that He knows all, and does not do all. Do not, therefore, he says, be troubled, nor be shaken. For He who knows what you endure, and is able to prevent it, without doubt does not prevent it because He cares for and provides for you—which we also ought to consider in temptations, and from this we shall receive no small consolation.

"And what has Rachel in common with Bethlehem?" someone might say. "Rachel," he says, "weeping for her children." What, again, does Rama have in common with Rachel? Rachel was the mother of Benjamin; and they buried her, when she died, in the hippodrome near this place. Because, therefore, the tomb was near, and this was the portion of her son Benjamin—for Rama belonged to the tribe of Benjamin—and he calls the slaughtered children the children of Rachel by right of their tribal prince and the location of the tomb. Then, showing that so cruel a wound was incurable, he says: "She would not be comforted, because they are not." By these things, again, we are taught this very thing that I was saying before: that one ought not to be troubled when the things that happen seem contrary to God's promise.

For behold, when He came Himself for the salvation of the people—nay, for the salvation of the world—what were the beginnings? The mother flees, His fatherland is afflicted with intolerable calamities, a slaughter is perpetrated, most bitter of all, with lamentation and great wailing and crying out everywhere. But do not be troubled; for He is ^C accustomed to fulfill His dispensation through contraries, thereby providing us with the greatest demonstration of His power. Thus He led and instructed His own disciples, that they might accomplish all things in this way, dispensing contraries by contraries, so that the greater miracle might shine forth. Those men, having been scourged, and driven out, and suffering countless hardships, in this way came to be superior to those who were scourging and driving them.

19. "But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph 20. saying, Arise, and take the young child and his mother, and go into the land of Israel." He no longer says, "Flee," but "Go." Is there then, after the rest, again danger? For after being sent away from exile and returned to his own region, he saw that the slayer of the children had been extinguished; but when he arrived in his fatherland, he found the remnants of his former dangers, the son of the tyrant living and reigning. And how was Archelaus reigning in Judea when Pontius Pilate was governor? Herod's death was still recent, and the kingdom had not yet been divided into many parts; but because Herod had recently died, an son of Herod was holding the power in the interim; for the brother of Archelaus was also himself called Herod, therefore the Evangelist added: 22. "For Herod his father." ^D But if he feared to enter Judea because of Archelaus, he ought to have feared Galilee because of Herod. But when he changed his location, the matter remained in obscurity afterward; for the entire impetus had been against Bethlehem and its environs. The slaughter having been carried out, therefore, Archelaus the son supposed the thing was finished, and that he who was sought had been killed among the many. Otherwise, having seen his father consumed by such a death, he was more moderate than to proceed further and contend over their iniquity.

Joseph came to Nazareth, therefore, that he might both escape danger and inhabit his beloved fatherland. That he might be instructed with greater confidence, he received a proclamation from the angel regarding this matter; although Luke does not say that he came there by a proclamation, but that having completed the purification, they returned to Nazareth. What, then, is to be said? That Luke, indeed, says this, describing that time which preceded the descent into Egypt. For he did not lead them down there before the purification, lest any thing against the law be admitted, but he waited until the purification was made and they returned to Nazareth, and then they went down into Egypt. Then, having departed from Egypt, He commands them to return to Nazareth. But before this they had not been warned by a proclamation to return there; but they had betaken themselves to their beloved fatherland of their own will. For because they had come for no other reason than for that registration and census, and there was no place for them to remain there, the matter having been completed for which they had come, they returned to Nazareth. Therefore the angel leads them home, that they might remain there, and not without cause, but because the prophecy held it so; for he says: 23. "That it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene."

Which prophet said this? Do not search or examine too curiously. For many prophetic books have perished: which one may see from the history of the Paralipomena. For being sluggish, the Jews frequently fell into impiety and lost some through carelessness, while others they themselves burned or tore up. One of these things Jeremy narrates (ch. xxxvi).

^C And Jeremiah relates the one, while he who composed the fourth book of Kingdoms relates the other, saying that after a long time the Deuteronomy was with difficulty found, having been buried somewhere and hidden. But if they did not surrender the books when no barbarian was present, they did so much more when the barbarians had attacked. Since, furthermore, the prophets had predicted it, and the apostles in many places call Him a Nazarene. Does this, then, obscure the prophecy, he says, concerning Bethlehem? By no means; rather, this very thing most of all excited them and roused them to the investigation of what was said about Him. Thus, then, even Nathanael comes to the inquiry concerning Him, saying: *Can any good thing come from Nazareth?* (John 1:46). For the village was indeed paltry; or rather, not the village alone, but the whole region of Galilee. For this reason the Pharisees said: *Search and see, for no prophet has arisen from Galilee* (John 7:52). Yet nevertheless, He is not ashamed to be called from there, showing that He needs nothing of human things; and he chooses his disciples from Galilee, everywhere cutting off the [pretexts of those] who wish to be slothful, and showing that we have need of nothing external if we exercise virtue. For this reason He does not even choose for Himself a home: *For the Son of man*, He says, *has nowhere to lay His head* (Luke 9:58); and when Herod plots, He flees, and having been born in a manger He is laid, and in a lodging He stays, and He takes a lowly mother, teaching us not to think any of such things shameful, and trampling upon human pride from the very beginning, and ordering us to be of virtue alone.

5. For why do you pride yourself on your fatherland, when I tell you to be a stranger to the whole world? He says: "When it is possible for you to become such that the whole world is not worthy of you?" For these things are so contemptible that they are not even judged worthy of any account by the philosophers of the Greeks, but are called "external" and occupy the lowest place. Yet Paul admits it, he says, speaking thus: *But according to the election, beloved, for the sake of the fathers* (Rom. 11:28). But tell me, when, and concerning whom, and while conversing with whom? For he was speaking to those from the nations who were puffed up in the faith and setting themselves up against the Jews, and by this were tearing them apart the more; thus, he was calming the pride of the former, and attracting the latter, and stirring them up to the same zeal. Since when he speaks concerning those noble and great men, hear how he says: *For those who say such things make it manifest that they seek a fatherland. And if they had remembered that from which they went out, they would have had opportunity to return; but now they desire a better one* (Hebr. 11:14-16). And again: *According to faith they all died, not having received the promises, but seeing them from afar and greeting them* (Ibid. v. 13). And John also said to those who came to him: *Do not think to say, We have Abraham as our father* (Luke 3:8). And Paul again: *For not all who are of Israel are Israel, nor are the children of the flesh these the children of God* (Rom. 9:6-7). For what good, tell me, was [the nobility] of his father to the children of Samuel, since they did not become heirs of their father’s virtue? Or what did the children of Moses gain, not having emulated his exactness? Therefore they did not even succeed to his leadership; but they were indeed inscribed as his sons, but the leadership passed to another, him who became his son by virtue. And what was Timothy harmed by having a Greek father? Or again, what did the son of Noah gain from the virtue of his father, having become a slave instead of free? You see how the nobility of a father does not suffice for those born into leadership? For the wickedness of the will overcame the laws of nature, and cast him not only out of the nobility toward the one who begat him, but also out of freedom. And what of Esau; was he not the son of Isaac, and did he not have the one who begat him as his guardian? For the father was indeed eager and desired him to share in the blessings, and he himself was doing everything that was commanded for his sake. But nevertheless, since he was wicked, none of these things profited him; but although he was first by nature, and had his father doing everything for him, since he did not have God with him, he lost everything. And why do I speak of men? The Jews were made sons of God, and gained nothing from this nobility. But if anyone having become a son of God does not display virtue worthy of this nobility, and is punished the more, why do you bring into the midst the nobility of ancestors and grandfathers? For I believe that this has held sway not only in the Old Testament, but also in the New: *For as many as received Him*, he says, *He gave them the power to become children of God* (John 1:12). But yet, regarding many of these children, Paul said they were profited nothing by the father: *For if you are circumcised*, he says, *Christ will profit you nothing* (Gal. 5:2). If Christ profits nothing those who are unwilling to pay attention to Him, how will a human being be a protector? Let us not, therefore, pride ourselves on nobility, nor on wealth, but let us even despise those so disposed; nor let us fall in poverty; but let us seek that wealth which is in good works; let us flee that poverty which places us in wickedness, through which even that rich man was poor; because of which he was not lord of even a drop, and this while having offered much entreaty. Yet who among us could become so poor as [to be in want of water for enjoyment]? There is no one. For even those wasting away in the ultimate famine can enjoy a drop; and not even of a drop alone, but also of much greater comfort. But not that rich man, but he was poor even to this point; and what is more grievous, that he was unable to be comforted in any way from his poverty. Why, then, are we agape for money, when it does not bring us into heaven? For tell me: if some king on earth said that it is impossible for one who is wealthy to shine in the kingdom, or to enjoy any honor, would you not all have despised and cast away your money? Then, if he casts us out of the honor in the kingdoms below, it will be contemptible; but when the King of the heavens is crying out and saying every day that it is hard to enter through those sacred portals with them, shall we not put aside everything, and be stripped of the things that are, in order that we may enter into the kingdom with confidence?

6. And of what forgiveness are we worthy, who are clothed with ^D that which blocks the path there with much [shame].

and to bury them in the earth, when it is possible to entrust them to the storehouse of heaven, ^B where they are safely guarded? Or rather, one ought to know that it is to preserve them that they are stored up there. For if one does not fear famine, he must still fear other things far more grievous than the loss of his deposit: namely, death, war, and treacherous schemes. If a famine should strike, the populace, compelled by their bellies, will arm their right hands and invade your house. Nay, by doing this, you are actually introducing famine into the cities, and bringing upon your own house a danger far greater than any famine. For I have never known anyone to have been immediately consumed by the calamity of famine; indeed, many remedies can be devised from all sides to alleviate such an evil. But for the sake of money, wealth, and things of this kind, I could point to very many who have been put to death, either secretly or in public. The streets, the courts of justice, and the marketplaces are full of many such examples. And why do I speak of the streets, courts of justice, and marketplaces? You will see the very sea full of blood. For this tyranny has not only seized the land, but has also raged with great fury upon the sea. One man sails for the sake of gold, another is cut down for this very thing, and the same tyranny has made one man a merchant and another a murderer. What could be more treacherous than Mammon, when for its sake so many wander, are endangered, and are destroyed! ^C But, "Who will pity," he says, "a charmer that is bitten by a serpent?" (Eccli. 12:13). For those who know of this dire tyranny ought to flee from its servitude and suppress its harmful love. And how, you ask, can this be possible? If you introduce another love: namely, that of the heavens. For he who desires the kingdom will deride avarice; he who has become a servant of Christ will not be a servant of Mammon, but will even be its master. For it is the habit of mammon to pursue those who flee from it, and to flee from those who pursue it; it does not honor the pursuer as much as it does the one who despises it, nor does it deride anyone as much as it does the one who is greedy for it. And it does not merely deride, but binds him with countless chains. Let us, therefore, even if late, finally break these harmful chains. Why do you force the rational soul to serve an irrational material, the mother of countless evils? But oh, a matter worthy of laughter! We fight against it with words, while it fights against us with reality, driving us and dragging us about everywhere like purchased slaves and scourged men; than which, what could be more shameful, ^D what more unworthy? For if we do not subdue inanimate matter, how shall we overcome the incorporeal powers? If we do not despise vile earth and rejected stones, how shall we subject principalities and powers? How shall we practice temperance? If shimmering silver strikes us, how shall we be able to pass by a beautiful face? For some are so addicted to this tyranny that even the sight of gold affects them, and they pleasantly and jokingly say, "The golden coin gladdens the eyes." But do not play with such things, my man; for nothing so blinds the eyes, whether of the body or of the soul, as the craving for these things. This was the harmful love that extinguished the lamps of the virgins and shut them out from the bridegroom's chamber. This sight, which you say gladdens the eyes, did not allow the wretched Judas to hear the Lord's voice, but led him to the noose, caused him to burst asunder, and after all these things sent him into Gehenna. What, then, could be more iniquitous than this plague? What could be more horrible? I am not speaking of the material of money, but of its untimely and furious craving. For it drips with human blood, has a bloody look, and is more savage than any wild beast; it tears apart all it encounters, and, what is much worse, it does not even allow them to feel it. For when those who suffer such things ought to stretch out their hands to passersby and call for help, they, on the contrary, are thankful for such ulcers; than which, what could be more miserable? Therefore, pondering all these things, let us flee this incurable disease, heal its bites, and flee far from such a plague, so that we may lead a life here that is safe and free from disturbance, and may obtain the future treasures, which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father and the Holy Spirit, be glory, dominion, and honor, now and ever, and to the ages of ages. Amen.

HOMILY X

1. "In those days." Why is Christ baptized at thirty years of age? In what days does he act? For it is not at the time when he was that boy and came to Nazareth, but John came after thirty years, as Luke testifies. Why, then, does he say, "In those days"? It is the habit of Scripture to use this manner: not only when it narrates things that happened immediately in the following time, but also when it speaks of things that occurred many years later. Thus also, when the disciples approached him as he sat on the Mount of Olives, they questioned him about his coming and about the destruction of Jerusalem; but you know how great an interval there is between the two times. When he had spoken about the destruction and had finished speaking on that subject, he was about to speak afterwards about the consummation, and he subjoined, "Then these things shall be" (Matt. 24:23), but he pointed out only that time when these things were to happen. He does the same now when he says: "In those days." For he did not signify the days immediately following, but those in which the things occurred which he proceeds to narrate. And why, you ask, did Jesus come to baptism after thirty years? He was about to do away with the Law after this baptism; therefore, he remained in the observance of the whole Law until that age which is capable of committing all sins, so that no one might say that he did away with the Law because he could not fulfill it. For not all depraved desires and all vices always assail us; but in early age, imprudence and weakness of soul prevail; in the following age, lust presses more vehemently; in that...

the desire for wealth. Therefore, having waited for the whole of his age, and having fulfilled him through all ^A of these, he thus comes to baptism, afterwards adding this to the fulfillment of the other commandments. For that this was his final achievement of the legal precepts, hear what he says: "For thus it becometh us to fulfill all righteousness." And what he says is this: We have accomplished all legal precepts; we have not transgressed one commandment. Since, therefore, this alone remains, it is necessary to add this also, and thus shall we fulfill all righteousness. For he calls the fulfillment of all commandments "righteousness" here.

But that Christ came to baptism for this reason, is clear from this. For what reason, however, was this baptism devised for him? Indeed, that the son of Zacharias did not come to this of his own accord, but moved by God, Luke also declares, saying, "The word of God came unto him," that is, a commandment. And he himself says: "He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost." For what reason, then, was he sent to baptize? Again, the Baptist makes this clear to us, saying that "I knew him not; but that he should be made manifest to Israel, therefore am I come baptizing with water." And if this were the only cause, how does Luke say that "He came into all the region round about Jordan, preaching the baptism of repentance for the remission of sins"? Although he did not have ^B remission, but this was the gift of the baptism given afterwards; for in this we were buried together, and our "old man" was then crucified with him, and before the cross, remission appears nowhere; for everywhere this is reckoned to his blood. And Paul also says: "But ye are washed, but ye are sanctified," not through the baptism of John, but "in the name of our Lord Jesus Christ, and in the Spirit of our God." And elsewhere he says: "John verily preached the baptism of repentance"—and he does not say "of remission"—"that they should believe on him which should come after him." For with the sacrifice not yet offered, nor the Spirit having descended, nor sin having been loosed, nor the enmity destroyed, nor the curse blotted out, how was remission to take place?

2. What, then, is "for the remission of sins"? The Jews were ungrateful, and never perceived their own sins, but being liable to the last degree of evils, they justified themselves everywhere; which is what especially destroyed them, and led them away from the faith. This, at any rate, is what Paul, reproving them, said: "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." And again: "What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because it was not by faith, but as it were by the works of the law." Since, therefore, this was the cause of their evils, John appears, doing nothing else but leading them to a perception of their own sins. This, at any rate, ^C his very guise declared, being one of repentance and confession. This also his preaching showed; for he said nothing else but, "Bring forth fruits meet for repentance." Since, therefore, not condemning one's own sins, as Paul also showed, made them to revolt from Christ; but coming to perception makes one ready to seek for the Redeemer and to desire remission: this is what John came to prepare, and by persuading them to repent; not that they might be punished, but that, having become more humble by repentance, and having condemned themselves, they might run to receive remission. See, therefore, how he has set it down accurately. For having said that he "came preaching the baptism of repentance in the wilderness of Judaea," he added, "for the remission of sins," as if he were saying: for this reason he persuaded them to confess and repent of their sins, not that they might be punished, but that they might more easily receive the subsequent remission. For if they had not condemned themselves, they would not have asked for grace; and not seeking, they would not have obtained remission. So that, by this, he was preparing the way for that baptism; wherefore he also said, "That they should believe on him which should come after him," with the aforementioned cause also adding this other cause of the baptism. For it was not equal to going round the houses and leading Christ by the hand, and saying, "Believe on this one," and to all people being gathered and seeing that blessed voice being delivered, and all the other things being accomplished. For this reason he comes to the baptism. For both the reputation of the baptizer, and the subject matter itself, held the whole city, and called them to the Jordan, and it became a great spectacle. For this reason he also restrains them ^D when they arrive, and persuades them to think nothing great of themselves, showing that they were liable to the uttermost evils, unless they repented, and leaving their ancestors, and the rejoicing in them, they should welcome the One who was coming. For indeed the matters concerning Christ had been hitherto obscured, and seemed to have died out among many because of the move to Bethlehem. For even if, having become twelve years old, he had manifested himself, yet he quickly obscured himself again; therefore, there was need of brilliant preludes and a higher beginning. Wherefore also, he then first proclaims with a brilliant voice that which the Jews never heard, neither from prophets nor from anyone else, making mention of the heavens and the kingdom there, saying nothing more about the things on earth. But he calls "kingdom" here his former and his final presence. And "what is this to the Jews?" he says; "for they do not even know what you say." "For this reason I speak thus," he says, "so that, being stirred by the obscurity of what is said, they might come to seek the one being preached." So, at any rate, he lifted them up with good hopes, upon their arrival, so that even publicans and many soldiers were asking what they ought to do, and how to manage their own life; which was a sign of being already delivered from worldly affairs, and looking to other greater things, and dreaming of the things to come. For indeed all things, both the things seen and the things said, were leading them to a lofty way of thinking.

3. Consider, therefore, how great a thing it was to see a man after thirty years descending from the wilderness, being the son of the high priest, needing nothing of human...

things, and being in every respect worthy of reverence, having Isaiah with him. For he was present to him, preaching and saying: "This is he whom I foretold was to come, crying out and preaching all things with a loud voice in the wilderness." For there was such eagerness among the prophets concerning these matters, that they foretold not only their Lord, but also him who was to minister to Him, long before the time; and they foretold not only him, but even the place where he was to dwell, and the manner of his preaching, the way he was to use for teaching, and how glorious a work would arise therefrom. See, then, how both come to the same meaning, although they do not use the same words, I mean the prophet and the Baptist. For the prophet foretells that He ^B is to come, saying: "Prepare the way of the Lord, make His paths straight" (Isai. XL, 3). But he, when he had arrived, said: "Bring forth fruits worthy of repentance" (Matth. III, 8): which signifies the same thing as the command, "Prepare the way of the Lord." Do you see that by what the prophet said, and by what he himself preached, one and the same thing is signified, namely, that he came to lead the way and to prepare the path, not as one bestowing the gift—that is, the remission—but as preparing the souls of those who were about to receive the God of all? But Luke adds something more; for he was not content to bring forward the beginning only, but he brings forward the whole prophecy; for he says: "Every valley shall be filled, and every mountain and hill shall be brought low: and the crooked shall be made straight, and the rough ways into smooth ways; and all flesh shall see the salvation of God" (Luc. III, 5, 6; Isai. XL, 4, 5). Do you see how long ago the prophet said everything, both the gathering of the people, the change of affairs for the better, the ease of the preaching, ^C and the cause of all that happens, even if he has sprinkled these things with tropes? For it was a prophecy of future events. For when he says: "Every valley shall be filled, and every mountain and hill shall be brought low: and the rough ways into smooth ways," he announces that the humble are to be exalted and the arrogant brought low, and that the difficulty of the Law is to be exchanged for the ease of faith. There are no longer, he says, sweats and toils; but grace and the forgiveness of sins, which provides a very easy path to salvation. Then he adds the cause of these things, saying: "All flesh shall see the salvation of God": not, as in the past, only the Jews and proselytes, but all flesh and the sea, and the whole nature of man. For by "crooked and tortuous" he signified any corrupt life: publicans, harlots, robbers, magi, who, though they were perverse before, afterward proceeded by a straight path: which he himself also said: "The publicans and the harlots shall go before you into the kingdom of God" (Matth. XXI, 31), because they believed. The prophet also indicated the same thing in other words, saying: "Then the wolf and the lamb shall feed together" (Isai. LXV, 25). ^D For just as there, through hills and valleys, he said that the inequality of manners would be blended into one equality of philosophy; so here too, indicating the various behaviors of men through the different natures of brute beasts, he declared that they were again to be joined into one harmony of piety; and here again adding the cause, he says: "There shall be one who shall arise to rule over the nations, and in Him shall the nations hope" (Isai. XI, 10). Which he also said there: "All flesh shall see the salvation of God," showing everywhere that the power and knowledge of the Gospels were to be diffused even to the ends of the earth, which will transform the human race from ferocious manners and harsh minds into a gentle and mild character.

4. "Now this John had his garment of camel's hair, and a leathern girdle about his loins." Do you see that the prophets foretold some things, and left others for the evangelists to narrate? Wherefore Matthew brings forward both the prophecies and adds his own narrative; nor did he deem it beside the point to speak of the clothes of the just man. It was indeed a wonderful and stupendous thing in a human body to see such endurance; this surely drew the Jews more, who saw in him the great Elias, and from the things that were then seen, recalled the memory of that blessed man; [alt-version omitted] nay, they were caught into greater admiration. For he was reared in cities and houses, but this one from his very swaddling clothes remained in the wilderness. For it was necessary for the forerunner of Him who was about to loosen all things—labour, the curse, sorrow, and sweat—to have certain symbols of such a gift, and to be superior to that condemnation. And so he neither plowed the earth, nor cut furrows, nor did he eat bread in the sweat of his face, but his table was easily provided, and his clothing was easier than his table, and his dwelling simpler than his clothing. For he had no need of a roof, or a bed, or a table, or anything of that sort; but he exhibited a certain angelic life in this flesh. Therefore his garment was woven from camel's hair, so that by his appearance he might instruct us to depart from human things, and to have nothing in common with the earth; but to return to the pristine nobility in which Adam lived, before he needed garments and clothing. Thus both the kingdom and the vesture of repentance offered such a symbol to view. And do not tell me: "Whence had he a hair garment and a girdle, living in the wilderness?" For if you raise a question about that matter, you will be able to ask many other things as well: how in winter, how in the heat, he lived in the solitude, especially in a tender body and immature age; how the nature of a youthful body could endure in such inequality of the air, with such a singular table, and the other miseries of a vast wilderness. Where now are the philosophers of the Greeks, who in vain practiced Cynic shamelessness (for what need was there to shut oneself in a tub, and then engage in such lasciviousness?), who were instructed with rings, vials, servants, handmaids, and the rest of the pomp, and fell into either excess? But this man was not such; but he inhabited the wilderness as heaven, accurately exhibiting all philosophy, and thence like some angel from heaven he descended into the cities, an athlete of piety, crowned in the world, and a philosopher of that philosophy which was worthy of the heavens.

^A And these things were so, when sin had not yet been released, when the law had not yet ceased, when death had not yet been bound, when the brazen gates had not yet been shattered, but the ancient polity still prevailed. Such is a noble and awakened soul; for it leaps forth everywhere and transcends the prescribed boundaries; just as Paul also used to do in the new polity. But, he says, for what reason did he also use a girdle with his garment? This was a custom for the ancients before they went into this soft and dissolute style of dress. Thus, at least, Peter is seen girded, and Paul: "For the man," he says, "whose girdle this is" (Acts 21:11). ^B And Elijah also was thus arrayed, and each of the saints, because they were in constant work, either on journeys, or occupied and busied about some other necessity; and not for this reason only, but also to trample underfoot all ornamentation, and to practice every form of austerity; which indeed Christ himself declares to be the greatest commendation of virtue, saying thus: "What went ye out to see? A man clothed in soft raiment? Behold, those who wear soft things are in the houses of kings" (Matt. 7:25).

5. But if that man, so pure and more brilliant than the very heaven, and more worthy than all the prophets, and than whom none greater arose, and possessing such great boldness, thus disciplined himself, disdaining the effeminate luxury alongside the great abundance, and leading himself into this hard life, ^C what apology shall we have, who after such a benefit and countless burdens of sins do not show even the smallest part of his confession, but are drunken and gluttonous and scenting ourselves with perfumes, and being no better than the women who prostitute themselves in the theater, and softening ourselves from every side, and making ourselves easy targets for the devil? "Then went out unto him all Judea, and Jerusalem, and all the region about the Jordan, and were baptized of him in the Jordan, confessing their sins" (Matt. 3:5-6). Do you see how much the presence of the Prophet availed? How he roused the entire populace? How he brought them to a realization of their own sins? For indeed it was worthy of amazement to see him in human form displaying such things, and using such boldness, and rising up against all as if they were children, and having much grace beaming forth from his countenance. ^D And the fact that a prophet had appeared after a long time also contributed to the astonishment; for the gift had failed them, and it had returned to them after a long period of time. And the manner of his preaching was also strange and changed. For they heard nothing of the usual things, such as wars and battles and earthly victories, and famines and pestilences, and Babylonians and Persians, and the capture of a city, and the other usual things; but heavens and the kingdom there, and the punishment in Gehenna. Therefore, although all those in the desert who had revolted—those with Judas and Theudas—had been slaughtered not long before, they did not become more sluggish to go out thither. For he was not calling them to the same things: for instance, to tyranny, and apostasy, and rebellion; but so that he might guide them to the kingdom above. Wherefore he did not keep them moving about with him in the desert, but he baptized them, and having instructed them in the words of philosophy, he dismissed them; teaching them through everything to disdain all things on the earth, and to be eager for the things to come, and to hasten every day.

HOMILY XI

on the path of truth, and avoid what is contrary. Decline, he says, from evil and do good (Ps. xxxvi, 27); and again: Keep your tongue from evil, and your lips that they speak no guile (Ps. xxxiii, 14). Seek peace, and pursue it (Ibid. v. 15); not only that which is with men, but also that which is with God. And he well said, "pursue": for it has been expelled and banished; and having left the earth, it has gone up to heaven. But we can bring it back if we will, by removing arrogance, pride, and all impediments, and by following a pure and temperate life. For nothing is worse than anger and ferocity. Indeed, these things make souls at once puffed up and servile, rendering them on one side ridiculous, and on the other hateful, and introducing into them contradictory evils, namely, arrogance and adulation. But if we cut away the immoderation of the passion, we shall be at once modestly humble and safely exalted. For in our bodies also, from an excess of bad humors, ^A unnatural mixtures arise; the elements likewise, when they pass beyond their own limits, beget innumerable diseases and grievous deaths; all of which we see occurring in the soul as well.

Let us therefore, drinking the medicine of moderation, remain in the fitting temperance, and apply ourselves diligently to prayers. If we do not receive what we ask, let us persevere so that we may receive; if we have received, let us persevere because we have received. For God does not wish the requested gift to be deferred; but through the delay He sagaciously produces constancy. He therefore delays granting what is asked, and often permits us to fall into temptation, so that we may frequently take refuge in Him, and thus persevere. Fathers and mothers who love their offspring do the same: when they see their children departing from them so as to play with their peers, they ensure that the servants feign many terrors, so that, out of fear, the little boys are compelled to flee to their mother’s breast. Thus, God also often ^B threatens, not to inflict evils, but to draw us to Himself. But when we take refuge in Him, He immediately removes the fear; for if we were such in temptations as we are in tranquility, we would not need temptation. Why do I speak of ourselves? For from this, even to those holy men, a great occasion of temperance resulted. Therefore the prophet says: It is good for me that you have humbled me (Ps. cxviii, 71). And He Himself said to the apostles: In the world you shall have tribulation (John xvi, 33). Paul further indicates this when he says: There was given to me a sting of my flesh, an angel of Satan, to buffet me (II Cor. xii, 7). Therefore, having prayed that he might be delivered from temptation, he did not obtain it, because he was reaping great utility from it. But if we explore the whole life of David, we shall find him brighter among dangers; and not him alone, but all others likewise. For Job by this means shone forth more, ^C Joseph thus became more and more illustrious; likewise Jacob, and his father, and his grandfather, and as many as were conspicuous and adorned with more splendid crowns, were both crowned and proclaimed through hardships and temptations. Since we know all these things, according to that wise saying, Do not make haste in the time of clouds (Eccli. ii, 2), but let us set ourselves to this one thing alone: that we bear all things bravely, and do not inquisitively inquire or examine those things which happen. For to know at what time hardships are to cease belongs to God, who permitted them to occur; but to bear with thanksgiving those that have been brought upon us, that is the work of our own probity. And if this is done, all good things follow; and so that they may follow, and that we may become more proven here and more splendid there, let us accept whatever has been brought upon us, giving thanks for all things to Him who knows better than we ourselves what is expedient ^D for us, and who surpasses the love of parents toward us. And repeating both these reasonings to ourselves in any hardships whatsoever, let us suppress our sorrow and give glory to God, who in all things dispenses everything for our utility. For thus we shall easily repel snares and attain to unfading crowns; which may it be granted to us all to reach, by the grace and kindness of our Lord Jesus Christ, to whom with the Father be glory, power, and honor, with the Holy Spirit, now and ever, and to the ages of ages. Amen.

HOMILY XI

(Matt. iii, 7) *But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who hath showed you to flee from the wrath to come?*

How, he says, does Christ say this, when they did not believe the Baptist? For it was not possible for that to be true faith, seeing they did not accept Him who was preached by him. For they seemed to give attention both to the prophets and to the lawgiver; yet He said that they did not attend, because they did not receive Him whom those testified of: For if you believed Moses, He says, you would perhaps believe me also (John v, 46). And afterwards, being interrogated by Christ, *The baptism of John, whence is it?* they said: *If we shall say, From men, we fear the people; but if we say, From heaven, he will say to us, Why then did you not believe him?* (Matt. xxi, 25-26). From all these things, therefore, it is clear that they had come and been baptized, but had not remained in the faith of his preaching. For John showed their wickedness when they sent to the Baptist, saying: *If thou art Elias, if thou art Christ* (John i, 21); for which reason he brought in: *And they that were sent were of the Pharisees* (Ibid. v, 24). What then? Did not the crowds of the people think the same? Yes; but the multitude suspected these things with a simple mind; the Pharisees, however, wanted to entrap Him in His speech. For since it was in confession that Christ was to come from the village of David, this man...

was from the Levitical tribe, they laid an ambush in their questioning, so that if He said anything of the sort, they might quickly attack Him. And this is what the subsequent events reveal: for since He confessed nothing of what they expected, they seized upon this instead, saying: Why then do you baptize, if you are not the Christ? And so that you might learn that the Pharisees came with one intention and the crowd with another, hear how the Evangelist reveals this: of the crowd he says that they were present and were being baptized by him, confessing their sins; but concerning the Pharisees, it is no longer the same, but that: Seeing many of the Pharisees and Sadducees coming, he said: Brood of vipers, who warned you to flee from the coming wrath? Oh, the greatness of his spirit! How he reasons with men who are always thirsting for the blood of the prophets, and who are acting no better than snakes; ^B how he denounces both them and their progenitors with such great boldness! For that creature is said to bring forth its young by destroying the one who gave birth to it, and by gnawing through her belly; and this is exactly what these men did, becoming killers of their fathers and mothers, and destroying their own teachers with their own hands.

But he does not stop at the rebuke; he also adds an exhortation: Bear, he says, fruits worthy of repentance. For it is not enough to flee from evil; one must also display great virtue. For do not for me, though you restrain yourselves for a little time, return again to the same wickedness. For we are not come here for the same things as the prophets of old. For the present things are changed and are higher, since the Judge Himself is now present, and the Lord of the kingdom Himself ^C is leading them to a greater philosophy, calling them to heaven, and drawing them up to the dwellings that are there. Therefore, he also unfolds the discourse concerning hell; for both the good things and the grievous things are eternal. Therefore, do not persist in the same evils, nor bring forward the customary excuses, Abraham, Isaac, and Jacob, and the nobility of your ancestors.

He was saying these things, not forbidding them to name themselves as being from among those saints, but forbidding them to trust in this, while neglecting the virtue of the soul, and bringing into the middle things that are in the mind and prophesying the future things. For even later they are shown saying: We have Abraham as our father, and we have never been enslaved to anyone (John 8:33). Since, therefore, this was what most of all puffed them up ^D with arrogance and destroyed them, he strikes this down first. And see how, with the honor due the patriarch, he provides the correction for these things. For having said, Do not think to say, We have Abraham as our father, he did not say, For the patriarch will be able to help you in nothing; but he hinted at this very thing more mildly and pleasantly, saying: For God is able from these stones to raise up children to Abraham. Some, indeed, say that he is speaking of the Gentiles here, calling them stones metaphorically; but I say that the statement has another meaning. And what is that? Do not think, he says, that if you perish, you will leave the patriarch childless. This is not so, it is not so. For it is possible for God even from stones to give him children and to bring them into that kinship, since it was so from the beginning. For the becoming of men from stones was similar to the child coming forth from that barren womb. This, therefore, the prophet also meant when he said: Look to the solid rock, from which you were hewn, and to the pit of the cistern, from which you were dug: look to Abraham your father, and to Sarah who gave you birth (Is. 51:1-2).

He reminds them of this prophecy, showing that if from the beginning He made him such a wonderful father, ^A it is possible that even from stones He could make him one, and that this could come to pass. And see how he both strikes fear into them and cuts them off. For he did not say that He had already raised them up, so that they would not despair of themselves, but that He is still able to raise them up. And he did not say that He is able to make men from stones, but, what was far greater, even kinsmen and children of Abraham. Do you see how he, for the time being, detached them from that fancy regarding bodily descent, and from taking refuge in their ancestors, so that they might have the hope of salvation in their own repentance and self-control? Do you see how, casting out the kinship of the flesh, he introduces the kinship that comes from faith?

Well did he call them a brood of vipers. Observe, then, how he increases these things in what follows.

For when he had said, *God is able to raise up children to Abraham from these stones* (Matt. 3:9), he subjoined: ^A *Now the axe is laid unto the root of the trees* (Matt. 3:10), making his discourse terrible throughout. For he had acquired great boldness of speech from his very way of life, while they stood in need of a vehement rebuke, because they had for a long time since become hardened. For what am I saying, he asks, that you are about to fall from the kinship of the patriarch, and to see others from these stones succeeding to your dignity? For this will not be the only penalty for you, but the vengeance will proceed even further. *For now*, he says, *the axe is laid unto the root of the trees.* There is nothing more terrible than this figure of speech. For there is no longer a flying sickle to be seen, nor a destroyed fence, nor a trodden-down vineyard; but an axe that has been sharpened, and what is more grievous, one ^B already laid at the doors. For because they, not believing the prophets, often said, "Where is the day of the Lord?" and, "Let the counsel of the Holy One of Israel come, that we may know" (Is. 5:19)—because the things that were foretold often happened only after many years—so as to deprive them of this comfort, he established the calamity as being near to them. The word *Now* indicates this; it further indicates that the axe is already moved to the root. For there is nothing in between, he says, but it is already pressing upon the root. He did not say, "to the branches," nor, "to the fruits," but, "to the root," showing that if they are negligent, they will suffer incurable evils, possessing no hope of healing. For the one who is coming is not a servant, as were those who came before him, but the Lord of all things himself, who inflicts a vehement and most grievous vengeance. ^C Nevertheless, after he has terrified them, he does not allow them to fall into despair; but just as above he did not say, "He has raised," but, "God is able to raise up children to Abraham," introducing terror and consolation at the same time: so also in this place he did not say, "He has touched the root," but, "It is laid at the root," or "it is brought to the root," and he shows that there will be no delay. Moreover, although he has brought it so near, he leaves the cutting up to your own will. For if you convert and change for the better, the axe, having accomplished nothing, will be removed; but if you remain in the same ways, it will pluck up the tree by its roots. Therefore, the axe is neither moved away from the root, nor, being moved, does it cut, so that you may not fall, but also so that you may learn that you can be changed in a short time ^D and attain salvation. Therefore, he increases fear on every side, so as to awaken them and impel them to repentance. For to fall from the dignity of their ancestors, and to see others inducted into their place, and that the evils are at the doors, and that intolerable evils are impending—which he indicated by both the root and the axe—these things, I say, were able to awaken those who had fallen even into utter sloth and to make them anxious. Declaring this, Paul said: *For the Lord will make a shortened word upon the whole world* (Rom. 9:28). But do not be afraid; or rather, be afraid indeed, but do not despair. For you still have hope of change; for the sentence has not yet passed into work, nor has the axe come to cut. For what was hindering it from cutting, now that it is brought to the root? But it was brought near so that it might make you better through fear and prepare you to bear fruit. Therefore he added: *Every tree that does not bring forth good fruit shall be cut down and cast into the fire* (Matt. 3:10). Furthermore, when he says, *Every*, he removes every prerogative of nobility. For even if you are a descendant of Abraham himself, he says, and even if you are able to count many patriarchs among your ancestors, you will pay a double punishment if you remain without fruit. With these words he terrified the tax collectors and stirred the soul of the soldiers, throwing them not into despair, but driving them away from all sloth. For that which had been said carried with it a great consolation along with the fear. For when he said, *That does not bring forth good fruit*, he showed that the one which does bring forth good fruit is not liable to any punishment. How then, one might ask, can we produce fruit, when the cutting is imminent and the time is so short, since the appointed term is so near? You will be able, he says; for he is not like the fruit of trees, which requires much time and is subject to the seasons of the year, and is in need of much cultivation; but it is sufficient to will, and the tree at once blossoms. For not only the nature of the root, but also the skill of the farmer contributes most greatly to the bearing of fruit. Therefore, so that they would not say: "You disturb us, you urge us, you compel us, threatening the cutting by the moved axe, and you demand the produce of fruit at the very time of punishment"; he subjoined, showing the ease of bearing fruit: *I indeed baptize you in water; but he that comes after me is mightier than I, whose shoe-latchet I am not worthy to unloose. He shall baptize you in the Holy Spirit and in fire* (Matt. 3:11); showing by these things that deed is needed at the same time as faith, not labors and sweats; and as it is easy to be baptized, so it is easy to be converted and prove better. After, therefore, he had disturbed their souls with the fear of judgment and the expectation of punishment, by the name of the axe, the loss of their fathers, the induction of other children, and the double punishment of cutting and burning, and after he had mitigated the hardness and bitterness of all these things and had induced a desire for the repulsion of evils: then at last he speaks of Christ, not simply, but extoling his excellence; declaring then what quantity of interval there was between himself and him, so that he might not seem to be saying this out of favor, he accomplishes it from the comparison of the gifts that were to flow from each. For he did not say at once, *Whose shoe-latchet I am not worthy to unloose*, but after he had laid down the simplicity of his own baptism, and shown that he had nothing more than that he would lead them to repentance (for he did not say, "In the water of the remission," but, "Of repentance"), he sets Christ’s baptism, filled with an ineffable gift. Do not, he says, when you hear that he comes after me, despise him because he came last: learn the power of the gift itself, and you will clearly know that I have not brought forward anything worthy or great, when I said, *Whose shoe-latchet I am not worthy to unloose*. Therefore, when you have heard that he is mightier than I, do not think that I have said this by comparison. For I am not worthy to be numbered among his servants, let alone among the last servants, nor to perform even the vilest part of the ministry. For this reason he did not say simply, "shoes," but, "latchet," which seems to be the most extreme of all. Then, so that you might not think these things were said through humility, from the facts...

of the case he brings in proof: He, he says, shall baptize you with the Holy Spirit and with fire. Do you see how great the wisdom of the Baptist is? For when he is preaching himself, he speaks of all things that are fearful, and such as cast one into agony; but when he sends to Him, he speaks of things that are good, and sufficient to restore the soul. For he does not bring into the middle the axe, nor the tree that is being cut down and burned and cast into the fire, nor the wrath to come, but the remission of sins, the annulment of punishment, righteousness, sanctification, redemption, adoption, brotherhood, the communion of the inheritance, and the abundant pouring forth of the Holy Spirit. For he hinted at all these things by saying, "He will baptize you with the Holy Spirit"; and by the very metaphor of the expression he indicates the abundance of grace; for he did not say, "He will give you the Holy Spirit," but, "He will baptize you with the Holy Spirit"; and by the explanation of the fire, again, he shows the vehement and irresistible nature of the grace. ^B 5. Consider, then, what kind of people the hearers were likely to be, reasoning that they were going to be all at once like the prophets and those great men. For it is for this reason that he made mention of fire, that he might lead them to the thought of the memory of those men. For all the visions that appeared to them, the greater part appeared through fire: thus God spoke to Moses in the bush; thus to the whole people on Mount Sinai; thus to Ezekiel upon the Cherubim. But observe how he rouses and stirs up the hearer, by setting forth first that which was to happen after everything else. For it was necessary that the Lamb should be slaughtered, and that sin should be destroyed, and that the enmity should be undone, and that the burial and the resurrection should take place, and then that the Spirit should come. But for the time being he says nothing of these; but first he mentions the end, and that for the sake of which all those things were happening, and that which was most sufficient to proclaim His worth; so that when the listener hears that he will receive such a Spirit, he might seek within himself how and in what manner this will be, while sin is so much in control; so that having taken him thus anxious and prepared for the hearing, he might thus bring in the discourse concerning the Passion, with no one henceforth being scandalized at the expectation of such a gift. Wherefore he again cried out saying: "Behold the Lamb of God, who takes away the sin of the world" (John 1. 29). He did not say, "Who has let go," but, using a term of greater care, "Who takes away." For it is not the same thing to let go simply, and to take it away. For the former was done without danger, but the latter with death (a). And again he said that He is the Son of God (Ibid. v. 34). But neither did this reveal to the hearers the worth clearly. For they did not yet know to understand Him as the genuine Son; but from such a bestowal of the Spirit that also was established. For this reason also the Father, in sending John, gave this to him as the first proof of the worth of the One appearing, saying: "Upon whomsoever you see the Spirit descending and remaining, this is He who baptizes with the Holy Spirit." Wherefore he himself also says: "I have seen and have testified that this is the Son of God" (Ibid. v. 34), as from this and that evidence it was henceforth clearly established. ^C Then, since he had spoken the good things, and had relaxed and eased the hearer, he again stirs him up, so that he might not become slothful. For the Jewish race was like this: they were easily puffed up by good things, and became worse. Wherefore he again brings in the fears, saying: "Whose fan is in his hand." For further up he had spoken of the punishment; but here he shows the Judge, and introduces the immortal punishment: "For he will burn," he says, "the chaff with unquenchable fire." Do you see him as the Lord of the things that exist, and as being the farmer himself, even if he says elsewhere of the Father: "For my Father," he says, "is the farmer" (Ibid. 15.1)? Because he said, "ax," in order that you might not think that the matter requires a place, and is difficult to distinguish, by another example he introduces the ease, showing that the whole world is His; for He would not have punished His own. Now, therefore, all things are mixed; and even if the wheat appears to be shining, yet it lies along with the chaff, as in a threshing floor; not as in a storehouse; but then there will be much distinction. Where are those who now disbelieve in Gehenna? For he has set forth two things, and that he will baptize with the Holy Spirit, and that he will burn up the disobedient. If, therefore, that is worthy of belief, this is also, by all means. For it is for this reason that he has set forth the two statements in succession, so that from what has already happened he might make the one that has not yet occurred worthy of belief. For Christ also does this in many places, often in the very same matters, and often in opposites, setting two prophecies, and providing the one here, and promising the other in the future, so that from the one already accomplished the more contentious might believe in the one not yet accomplished. For to those stripping off all their possessions for his sake, He promised to give a hundredfold in the present life, and eternal life in the world to come, making the things to come trustworthy from the things already given. Which John has also done here, having set two: that He will baptize with the Holy Spirit, and that He will burn with unquenchable fire. ^D 6. If, therefore, he did not baptize the apostles with the Spirit, and all those who desire it every day, you might have reason to doubt even concerning those things; but if the greater and what seems to be more difficult, and what surpasses all reason, has both happened and happens every day, how do you say that the easy and reasonable matter is not true? For because he said that He will baptize with the Holy Spirit and with fire, and promised great goods from that, in order that you might not lose heart having been let go of all the previous things, he brought forward the fan and the judgment indicated through it. For do not think, he says, that baptism is sufficient if you become base after these things; for we have need of both virtue and much philosophy. For this reason, for the grace and the laver he drives them from the axe; but after the grace he frightens them from the fan and the unquenchable fire; and for those things before baptism he makes no distinction, but says simply, "Every tree that does not bring forth good fruit is cut down," punishing all the unbelievers; but after baptism he works a certain division, since many of those who believed were going to show themselves unworthy of the faith.

^A No one, therefore, should become chaff, no one should be doubting, nor should one be addicted to evil desires, so that he may be easily tossed about by them from every side. For if you remain wheat, even if temptation approaches, you will suffer no harm; for in the threshing floor the wheels of a wagon, even though they possess the power to furrow, do not cut the wheat; but if you fall into the fragility of chaff, you will suffer unbearable things both here, being cut off by all, and there, you will pay the eternal penalty. For those who are such, before they arrive at that future furnace, become the fodder here for irrational passions, just as chaff is the food for brute animals; and there, in turn, they will be material and food for the fire. If he had said straight away, "He himself will judge the deeds," he would not have made his discourse so plausible; but when he mixed in the parable, and through it managed everything, it was more apt for persuasion, and he drew the listener on with greater consolation. Therefore, he often addresses them in this way, mixing into his words the threshing floor, the harvest, the vineyard, the wine press, the field, the net, the catching of fish, and all things that were in use and in which they lived. This is what the Baptist also did here, and he provided the greatest demonstration of what was said: the gift of the Holy Spirit. For he who could do so much as to forgive sins and give the Spirit, will be able to do these things much more, he said. Do you see how the mystery of the resurrection and of the judgment was already being introduced? And for what cause, you will ask, did he not foretell the signs and miracles that were soon to be performed by him? Because this was greater than all those things, and on account of this all those things were brought forth. For when he set forth the sum, he embraced everything: the undoing of death, the destruction of sins, the removal of the curse, the liberation from long-lasting wars, the entrance into paradise, the ascent into heaven, the living with angels, the communion of future good things. For this is the pledge of those things. Having said that, therefore, he also spoke of the resurrection of bodies, the signs performed here, the communion of the kingdom, and the good ^B things, "which eye has not seen, and ear has not heard, and which have not ascended into the heart of man" (1 Cor. 2:9). For he was providing all these things to us through that gift. It was superfluous, therefore, to speak of the signs that were about to happen and that were soon to be proven by the judgment of the eyes; rather, one had to speak of those things about which they were in doubt: namely, that he is the Son of God, that he preceded John without any comparison, that he takes away the sin of the world, that he was about to exact an account of deeds, and that our affairs were not limited to present things, but that each would pay a deserved punishment there. For it was not possible then to subject these things to the eyes.

^C Knowing these things, therefore, let us apply great diligence while we are on the threshing floor: for it is possible for those living here to turn from chaff into wheat, just as from wheat many have become chaff. Let us not, therefore, fail, nor be carried about by every wind, nor be separated from our brothers, even if they seem to be insignificant and lowly. For wheat is less than chaff in terms of measure, but in terms of nature, it is better. Do not look to the pomps of the age: for those are prepared for the fire; but look to the humility that is according to God, that solid, indissoluble (humility), which cannot be cut, nor burned by the fire. For on account of these he bears the chaff patiently, that from their communion they might become better. Therefore, it is not yet the time for judgment, so that we may all be crowned together, so that many may be turned from wickedness to virtue. Let us therefore shudder, hearing this parable. For that fire is unquenchable. And how is it unquenchable? you will ask. Do you not see this sun always burning, and never extinguished? Have you not seen the bush burning, and not consumed? If, therefore, you also wish to escape the flame, first cease being unmerciful, and thus you will have no experience of that fire. For if you believe here those things that are said, when you migrate there, you will not see the furnace; but if you do not believe here, you will know for certain when you experience it there, when you will no longer be able to escape. For the punishment is inevitable to those who have not lived their lives aright. For it does not suffice merely to believe; for the demons tremble, fearing God, but they will nonetheless be tortured. Wherefore we have need of much diligence to discipline our life. And for that reason we frequently gather you here, not that you should merely enter here, but that you should receive some fruit from this station: but if you always approach, and leave without any fruit, no gain will accrue to you from the entry and the assembly. For indeed, if when we send our children to schoolmasters, if we see them carrying away no fruit from there, we vehemently accuse the schoolmasters, and often send them to others: what excuse shall we offer, if we do not apply the same diligence in virtue as we do in earthly matters, but always carry home empty tablets? Although there are more and greater teachers here. For we employ the prophets and the apostles and the patriarchs and all the just in each of our assemblies. But not even so is any progress detected; but after you have sung two or three psalms, and have perfunctorily emitted the accustomed prayers, you then go out, thinking that this is sufficient for your salvation. You have not heard the prophet, or rather God saying through the prophet: "This people honors me with their lips; but their heart is far from me." ^D In order, therefore, that this does not happen, and we do not erase the writings, or rather the characters, which the devil has impressed upon your soul, bring me a heart void of worldly tumults, so that I may inscribe whatever I please according to my desire. For now, indeed, nothing else can be recognized there, except those letters—namely, rapine, avarice, envy, malice. Therefore, when I take your tablets, I cannot even read (them). For I do not find there the letters which we inscribe and leave there on the Lord's days; but others instead—

[201] and deformed, and twisted. But when we have deleted those, we shall write in their place letters that proceed from the Spirit; and if you spoil my diligence, the reward for me remains immutable, but the danger for you is not small. ^B But I do not wish to say anything burdensome.

8. In virtue, progress is made. Against oaths. Vain glory to be avoided. ^C But I beseech and exhort you again, to imitate the diligence of little children in these matters. For they first learn the shape of the letters; then they learn to recognize those that were distorted, and only then do they walk in the path of reading. So let us do likewise: having divided virtue into parts, let us first learn not to swear, nor to perjure ourselves, nor to speak evil; then, having gone on to another verse, let us learn not to envy others, nor to love bodies, not to indulge the belly, not to be drunk, not to be inhuman, not to be sluggish; that from these we may again pass on to spiritual things, and exercise temperance and contempt of the belly, modesty, contrition of heart, and let us combine these things, and write them into our soul. ^D And let us practice all these things at home, among friends, with [202] one’s wife, with one’s children. And let us begin for the time being with the first and easier things: for instance, from not swearing; and let us practice this letter constantly at home. For there are many things at home that hinder this exercise; for a servant provokes, a wife causing grief casts one into anger, a child being unlearned and unruly leads one to threats and oaths. If, therefore, at home, being constantly pricked by these, you succeed in not being drawn into oaths, you will easily be able to remain unassailable even in the marketplace. Indeed, you will also succeed in not insulting, neither insulting your wife, nor your servant, nor any other person in the house. For a wife, often praising such and such a person, and disparaging herself, stirs one to speak evil of him. But do not you be compelled to accuse the one who is praised, but bear everything nobly; and if you see other masters praising their servants, do not be troubled, but stand nobly. Let your home be a wrestling-school and arena of virtue, so that having exercised well there, you may approach those in the marketplace with much skill. Do this also in the case of vain glory. For if you learn not to be vain-glorious with your wife and servants, you will not easily be caught by this passion with anyone else. For this disease is everywhere grievous and tyrannical, but especially when a wife [is involved]. If, therefore, we destroy its strength there, we will easily prevail over it in other things too. And let us do this same thing with other passions, exercising ourselves against them at home, and being anointed against them every single day. And so that the exercise may become easier, let us impose a penalty upon ourselves whenever we happen to fail in any of the things proposed. And the penalty is again not a loss, but one that has a prize, and procures the greatest profit; this is, if we subject ourselves to intense fasts, and sleeping on the ground, and other such discipline. For so we shall have many fruits from every side, and here we shall live the sweet life of virtue, and we shall attain to the future good things, and we shall be friends of God continually. But so that this work might be accomplished again, and having wondered here at the things said, that you do not depart, and having cast the attention of your mind simply and as it happened, allow the devil to wipe them away, let each one, having returned home, call his wife, and report these things, and take her as a helper, and from this day enter into this beautiful wrestling-school, using the supply of the Spirit as oil. And even if ^A you fall many times while exercising, do not despair, but stand up again and wrestle; and do not stop until you have bound on your head the crown of victory, and stored your acquisition in the safe treasury of virtue. For if you establish yourself in the habit of this beautiful philosophy, you will no longer be able, even if you are slothful, to transgress any of the things commanded, as habit imitates the firmness of nature. For just as it is easy to sleep, and to eat, and to drink, and to breathe; so also will the things of virtue be easy for us, and we shall harvest the sincere pleasure, sitting in a harbor without waves, and enjoying continual calm, and bringing the ship with a great cargo into that city in that day, and we shall attain to the incorruptible crowns; which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power, now and always, and unto the ages of ages. Amen.

HOMILY XII

Then Jesus comes from Galilee to the Jordan to John, to be baptized by him.

1. With the servants the Master, with the liable the Judge comes to be baptized. But do not be troubled; for in these humble things his loftiness especially shines forth. For he who, having deigned to be carried for so much time in a virginal womb, and to come forth from there with our nature, and to be slapped, and to be crucified, and to suffer the other things that he suffered, why do you wonder if he also deigned to be baptized, and to come with the others to the servant? ^B For that was the thing that caused astonishment, that God being, he willed to become man; but all the other things follow in logical order. For this reason also John, anticipating, said those things which he said, that he is not worthy to loosen the strap of his sandal, and all the rest. For example, that he is judge, and renders to each according to his worth, and will provide the Spirit abundantly to all; so that when you see him coming to the baptism, you may suspect nothing lowly. For this reason also he hinders him, being present, saying: I have need to be baptized by you, and do you come to me? For since the baptism was of repentance ^C

^A and brought with it an accusation of sins, lest any should think that he too came to the Jordan with such an intention, he corrects this thought while calling him the Lamb, and the redeemer of the sins of the whole world. For he who is able to take away the sins of the whole human race, was himself much more sinless. And for this reason he did not say: "Behold the sinless one," but what was much greater: "Who takes away the sin of the world" (John 1:29), so that from this and that you might have certainty, and see him coming to baptism administering other things. Therefore, to him coming, he said: "I have need to be baptized by you, and do you come to me?" And he did not say, "And are you baptized by me?" for he could not say that: but what? "And do you come to me?" What, then, does Christ do? What he did towards Peter afterwards, he did then also. For he too was preventing him from washing his feet; but when he heard: "What I do you do not know, but you shall know afterwards" (John 13:7); and, "You shall have no part with me" (ibid. v. 8), he immediately desisted from the contention, and changed into the opposite. And he likewise, having heard: ^B "Suffer it now: for thus it becomes us to fulfill all righteousness," immediately obeyed. For they were not contentiously quarrelsome, but displayed both love and obedience, and were zealous to obey the Master in all things. Consider, however, how he leads him from that which he most thought was not proper to be done: for he did not say, "Thus it is just," but, "Thus it becomes." Because he thought it altogether unworthy that he should be baptized by a servant, he set this most especially against him, as if he had said: Do you not shun and prevent this as indecorous? Therefore, then, Suffer it, because it is altogether decorous. And he did not simply say, "Suffer it," but added, "Now." For, he says, it will not be so forever: but you shall see me in that state which you desire; but now expect this. Then he shows how it is fitting. How, then, does it become? "Because we are fulfilling every law," for he signified this by saying, "all righteousness." For righteousness is the fulfillment of the commandments. Because, therefore, he says, we have fulfilled all other commandments, and this one remains, and it is fitting that it too should be added. For I have come to loose the curse, which was laid upon you through the transgression of the law. It is necessary, therefore, for me, when I have fulfilled the whole law, and have delivered you from the curse, thus to ^C abolish it. It is becoming, therefore, for me to fulfill the whole law, because it is becoming also to loose the curse written against you in the law. Therefore I took on flesh and came. Then he suffered him. 16. "And Jesus, when he was baptized, went up straightway out of the water, and lo, the heavens were opened unto him: and he saw the Spirit of God descending like a dove, and lighting upon him." For many thought John greater than him, because he had always lived in the desert, and was the son of a high priest, and was clothed with such a garment, and called all to baptism, and was born from a barren woman; but Jesus was born of an obscure girl: for the birth from the Virgin was not yet known to all; and because he was reared at home, and associated with all, and was clothed in common raiment, they thought him less, because they had seen nothing yet of those hidden wonders. But it happened that he too was baptized by John: which was the thing that most confirmed that opinion, even if nothing else had preceded from his sayings. For they thought he was someone from the common people: otherwise, if he had not been from the common people, the multitude would not have come for baptism: but John was thought to be greater and far more wonderful. Lest, therefore, that opinion should prevail among the many, when he had been baptized, the heavens were opened, the Spirit descended, and a voice with the Spirit proclaimed ^D the dignity of this Only-begotten. Because, this voice which said, 17. "This is my beloved Son," might have seemed to the many to apply much more to John; for it had not added, "This one who is baptized," but "This one" simply, and each of the hearers would have suspected that it was spoken more about the one baptizing than about the one baptized, both because of the dignity of the Baptist himself, and because of all those things which have already been said: the Spirit came in the form of a dove, which would draw the voice to Jesus, and declare to all that that voice, "This," was uttered not concerning John who was baptizing, but concerning Jesus who was baptized. And why, you will say, did they not believe, these things having been done? Because even under Moses many miracles were performed, even if not such as these: and yet after all those things, after voices and trumpets, and lightnings, they fashioned a calf, and were initiated into Beelphegor. And they themselves, who were then present, when they had seen Lazarus raised, were so far from believing in him who performed such things, that they even attempted to kill him many times. If, therefore, having before their eyes the resurrection of the dead, they were so incredulous and wicked, why do you marvel if they did not receive that heavenly voice? For when the soul is wicked and perverse, and affected by the disease of envy, it yields to no miracle; but on the contrary, when it is good, it receives all things with faith, and indeed has no great need of these. Do not, therefore, ask why they did not believe: you ought to ask that if all things had not been done, which were meant to lead to believing. For through the prophet God brings forward this mode of defense concerning all these things, which ought to have been provided by him. Because it was to happen that the Judeans would perish, and be delivered to extreme punishment; lest any should blame his providence for their wickedness, he says: "What should I have done for this vineyard, and have not done?" (Isai. 5:4). What ought to have been done, and was not done. And if at any time discourses should be moved concerning the providence of God, use this mode of defense against those who attempt to criminate it by the impropriety of many. Therefore, weigh how miraculous are being performed, and the beginnings of things to come: for not paradise, but heaven is opened. But let this speech against the Judeans be deferred to another time: now, however, God helping, let the discourse be referred to those things which we are now treating: "And Jesus, when he was baptized, went up straightway out of the water; and lo, the heavens were opened unto him." Why were the heavens opened? So that you may learn, when you are baptized, that the same thing happens, God calling you to the heavenly fatherland, and persuading you to have nothing in common with the earth. But if you do not see this,

^A do not disbelieve. For in the beginnings of paradoxical and spiritual things, sensible visions and signs of this kind always appear, for the sake of those who are disposed more unthinkingly and who require a sensible vision, being unable to grasp any concept of an incorporeal nature and being struck only by visible things; so that even if these things do not happen afterwards, you may accept the things once revealed through them at the beginning with faith. For indeed, even in the case of the apostles, there was a sound of a violent rushing wind and visions of fiery tongues appeared; yet this was not for the sake of the apostles, but for the sake of the Jews who were present at that time. Nevertheless, even if sensible signs do not occur, we accept those things once revealed by them. For the dove also appeared at that time for this reason, that it might show the Son of God to those present and to John as if by some finger. And not only for this reason, but that you too might learn that the Spirit comes even upon you when you are baptized.

3. We no longer have need of sensible vision, since faith suffices for everything; for signs are given not to those who believe, but to those who do not believe. But why in the form of a dove? The creature is gentle and clean. Since, therefore, the Spirit is a Spirit of gentleness, for this reason He appears in this form. Otherwise, it also reminds us of ancient history. For when a common shipwreck once overtook the entire world, and our race was in danger of being destroyed, this creature appeared and showed the end of the storm, and carrying an olive branch, it heralded the common calm of the world; all of which were a type of things to come. For at that time, the affairs of men were in a much worse state, and they were worthy of much greater punishment; so that you might not despair, He reminds you of that history. And indeed, even when matters were despaired of at that time, a certain loosening and correction occurred; but then it was through punishment, while now it is through grace and an unspeakable gift. ^B For this reason, the dove appears, not bringing an olive branch, but showing us the liberator from all evils and holding out good hopes. For it does not lead a single man out from an ark, but appearing, it leads the entire world up into heaven, and instead of an olive sprout, it brings adoption for the common race of the world. Having considered, therefore, the magnitude of the gift, do not think its worth to be less because it appeared in such a vision. For I hear some saying that as great as the difference is between a man and a dove, so great is the difference between Christ and the Spirit, since the one appeared in our nature, the other in the appearance of a dove. What, then, is to be said to these things? That the Son of God assumed human nature; but the Spirit did not assume a nature of a dove. For this reason the evangelist did not say that He was in the nature of a dove, but in the appearance of a dove; it does not follow, therefore, that He was seen in this shape afterwards, but only at that time. And if you say that for this reason His worth is less, the Cherubim will also be found according to this argument to be much better, and as much better as an eagle is than a dove; for those too were patterned in this vision; and the angels are better again, for they often appeared in the form of men. ^C But these things are not so, they are not so. For there is one truth of the dispensation and one concession to a temporary vision. Do not, therefore, become ungrateful toward the benefactor, nor repay with the contrary the One who gifted you the fountain of blessedness. For where there is the dignity of adoption, there also is the removal of evils and the giving of all good things. Because of this, the Jewish baptism ceases, but ours receives its beginning. And exactly what happened in the case of the Passover, this also happens in the case of baptism. For in that case, too, having approached both, He ceased one and gave a beginning to the other; and here, having fulfilled the Jewish baptism, He opens the doors of the Church, just as then at one table, so now in one river, having outlined the shadow and added the truth. For this baptism has the grace of the Spirit; but that of John was devoid of this gift. For this reason, in the case of the others being baptized nothing of the sort happened, but in the case of Him alone who was to hand this down; that with the things having been said, you might also learn this, that the purity of the one baptizing did not work this, but the power of the One being baptized. At that time, therefore, the heavens were opened, and the Spirit came down. For He was already leading us from the old way of life to the new, opening to us the gates above, and sending the Spirit from there, calling us to the fatherland there; and not simply calling, but also with the greatest dignity. For He did not make us angels and archangels, but having fashioned us as sons of God and beloved, in this way He draws us to that inheritance. ^D

4. Having considered all these things, then, and the love of the One calling, and the way of life there, and the honor that was given, show yourself worthy of a life; being crucified to the world, and having crucified it to yourself, live the life of the heavens with all precision; and do not, because your body has not moved to heaven, think you have anything in common with the earth; for you have your head seated above. And for this reason, the Master having first arrived here, and having brought the angels, then having taken you up, departed there, so that even before the ascent there, you might learn that it is possible for you to inhabit the earth as heaven. Let us remain, then, keeping the nobility which we received from the beginning, and let us seek the kingdom there every day, and let us consider everything here to be a shadow and a dream. For not even if some king of those on earth took you, being poor and begging, and suddenly made you a son, would you have thought of the hut and the lowliness of your hut; and yet the distance there is not great. Do not, therefore, calculate any of the previous things here either; for you have been called to much greater things. For the One who calls is the Master of the angels; and the goods being offered surpass all reason and thought. For He does not move you from earth to earth, like that king, but from earth to heaven, and from a mortal nature to an immortal one and glory unspeakable, which can only be clearly seen when we enjoy it. Yet do you recount such goods to me, and do you keep earthly pomp? Do you not think that all these things that fall under sight are viler than the rags of the poor? And how such

honored to be held worthy of this honor? What defense could you offer? Or rather, what punishment will you not suffer, when after such a gift you run back to your former vomit? For no longer as a human, but as a son of God, will you pay the penalty for your sins, and the magnitude of the honor will prepare for you a path to a greater punishment. For we ourselves do not punish in the same way servants who sin and sons who transgress, ^A especially when the latter have received great benefits from us. For if he who had received the paradise as his lot, because he once transgressed, suffered such great evils after that honor; what pardon shall we obtain—we who have received heaven and have become coheirs of the Only-Begotten—if we run to the serpent, having abandoned the dove? For we shall no longer hear, "Earth you are, and to earth you shall return" (Gen. III, 19), nor "You shall not till the earth" (Gen. IV, 12), or other things said of old, but things far more grievous than these: the outer darkness, the indissoluble bonds, the poisonous worm, the gnashing of teeth; and rightly so. For he who does not become better even after such a benefit will justly pay the most extreme and grievous penalties. Elias once opened and closed heaven, ^B but in such a way as to send down or hold back the rain (III Reg. XVII, 1); to you, however, heaven is opened not like that, but so that you may ascend there; and what is greater, not that you may ascend only, but that you may also lead others with you. If you wish, He has given you such confidence and power in all His matters. Since, therefore, our home is there, let us deposit all things there, and let us leave nothing here, lest we lose those things. For here, even if you apply a key, and doors and bolts, if you post innumerable servants, and avoid all plotters, and even if you escape the eyes of the envious, and moths, and the destruction which age brings—which, however, cannot happen—you will certainly not escape death, and in one moment of time all these things will be taken away; ^C nor will they merely be taken away, but often they will be handed over into the hands of enemies. But if you transmit them into that home, you will be superior to all these things. For it is not necessary to apply keys, or doors, or bolts; so fortified is that city, such an impregnable place, so inaccessible to corruption and malice. Where, if it were the case that things deposited perish and are corrupted, we would not deposit even a small part of those things, whereas ^D since they remain intact and increase there, why do we not deposit even a smallest portion, when we are most especially going to live there without end? For this reason, the Greeks do not believe in the things we say; for they demand of us demonstration from deeds, not from words; and when they see us constructing splendid houses, preparing gardens and baths, buying fields, they refuse to believe that we are preparing a departure to another city. For if that were so, they say, they would hasten to convert everything they have here into money and deposit it there; and they draw their conjecture from those things which are accustomed to happen here. For we see the wealthier sort, in those cities where they are about to establish their residence, especially buying houses, fields, and all other things. But we do the opposite; we possess the earth, which we are about to leave a little later, with great zeal, and we spend not only money, but even our blood for a few acres of earth and houses; whereas for the acquisition of heaven we do not wish to expend even the superfluous, even if it were to be bought for a small price, and is possessed forever, if we buy it. Therefore we shall pay the most extreme penalties, when we migrate there naked and poor; or rather, we shall be subjected to an intolerable calamity, not because of our poverty, but because we have cast others into this misery. For when the Greeks see those devoted to these pursuits enjoying such great mysteries, they themselves will be much more addicted to present things, heaping up a huge fire upon our own head. For when we, who ought to teach them the contempt of present things, most of all excite in them the desire for those things, how shall we be able to attain salvation, we who ought to undergo the penalties for the destruction of others? Do you not hear Christ saying that He left us in this world as salt and lamps, in order that we might tighten those bulging with luxury, and illuminate those darkened by the preoccupations of money? If, therefore, we cast them more into darkness, and make them softer, what hope of salvation will there be for us? None; but wailing and gnashing our teeth, with feet and hands bound, we shall be cast into the fire of Gehenna, after the care of riches has completely consumed us. Thinking on these things, therefore, let us loosen all the bonds of such deception, lest we fall into those things which are to hand us over to the unquenchable fire. For he who serves riches will be perpetually bound here by chains and there by chains; but he who is free from this desire will enjoy both liberties, which may we also attain, by crushing that grievous yoke of avarice, and strive to fly up to heaven, by the grace and love of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

HOMILY XIII

ensure that that wicked demon, who was previously doubting concerning your departure, may be fully convinced by the trial of temptations that you have utterly abandoned and forsaken him; fourthly, that you may be fashioned to be stronger and more robust than any iron; fifthly, that you may receive a clear proof of the treasures entrusted to you. For the devil would not have attacked you had he not seen you in greater honor. Hence it was that from the beginning he rose up against Adam, because he saw him enjoying much dignity. For this reason he arrayed himself against Job, because he saw him being stripped and proclaimed by the God of all.

Why then does it say: "Pray that you enter not into temptation" (Matt. 26. 41)? Because it does not show you Jesus simply going away, but being led up according to the plan of the economy, hinting through these things that we should not leap into them ourselves, but, when drawn into them, should stand bravely. And see where the Spirit led Him: not into a city or a marketplace, but into the wilderness. For because He wished to lure the devil, He gives him a handle, not by famine alone, but also by the place. For then the devil attacks most, when he sees men isolated and by themselves. In this way, he attacked the woman at the beginning, taking her alone and finding her without her husband. For when he sees men with others and gathered together, he is not equally bold, nor does he attack. Therefore, it is necessary for this very reason that we should constantly herd together with one another, so that we might not be easily captured by the devil.

Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark made clear by saying that "He was with the beasts"; see with what malice and wickedness he approaches, and what time he watches. For he does not approach Him while fasting, but while hungering, that you might learn how great a good fasting is, and how it is a most mighty weapon against the devil, and that after the font one must attend not to luxury and drunkenness and a full table, but to fasting. For this reason, He Himself also fasted, not that He was in need of it, but training us. For since the sins before the font were brought in by servitude to the belly, just as if someone having made a sick man healthy were to command him not to do those things from which the disease came, so too here He introduced fasting after the font. For it was the intemperance of the belly that cast Adam out of paradise, and this it was that caused the flood in the time of Noah, and this that brought down the thunderbolts upon Sodom. For even if there was the charge of fornication, yet the root of either punishment grew from thence, which Ezekiel also was hinting at when he said: "Verily, this was the iniquity of Sodom, that in pride and in fullness of bread and in abundance they lived in luxury" (Ezek. 16. 49). In this way also the Jews worked the greatest evils, having slipped from drunkenness and luxury into lawlessness.

2. Therefore He Himself also fasts forty days, showing us the remedies of salvation, and he does not proceed further, lest again through the excess of the miracle the truth of the economy be deemed incredible. For now this would not have happened, since both Moses and Elias by preceding Him were able to reach so great a length, being strengthened by the power of God. But if He had proceeded further, to many the assumption of flesh would have seemed incredible from that fact as well. Having then fasted forty days and as many nights, "He afterward hungered," giving a handle to the devil to approach, that by grappling with him He might show how it is necessary to overcome and win.

This is what athletes also do; for as they teach their disciples how one ought to overcome and win, they willingly grapple with others in the wrestling schools, offering them on the bodies of their opponents to watch and learn the method of victory. And this is what happened then. For since He wished to lure him into this, He made His hunger evident to him, and received him when he approached, and having received him, once and twice and three times He struck him down with the ease that was becoming to Him. But lest by running past these victories we damage your benefit, let us, beginning from the first assault, examine each one with accuracy. "Since He hungered," it says, "the tempter approached and said to Him: If you are the Son of God, command that these stones become bread." Since he had heard a voice borne from above saying, "This is my beloved Son," and had also heard John witnessing so many things concerning Him, and then saw Him hungering, he was therefore in a state of perplexity, and he could neither believe that He was a mere man, because of the things said concerning Him, nor again could he accept that He was the Son of God, because of seeing Him hungering. Whence, being in perplexity, he utters dubious words. And as he approached Adam at the beginning, he feigns what is not, that he might learn what is; so too here, not clearly knowing the ineffable mystery of the economy, and who it is who is present, he attempts to weave other nets, through which he thought he would know the hidden and the intangible. And what does he say? "If you are the Son of God, command that these stones become bread." He did not say, "Since you are hungry," but, "If you are the Son of God," thinking to steal upon Him with flatteries. Therefore he kept silent about the hunger, that he might not seem to bring this forward to Him and reproach Him. For not knowing the magnitude of the things being administered, he considered this to be shameful to Him. Consequently, flattering Him craftily, he mentions only His dignity. What then does Christ do? Casting down his pride, and showing that what happened was not worthy of shame, nor unworthy of His wisdom, which the other, while flattering Him, had passed over in silence, this He brings into the midst Himself and sets forth, saying: "Man shall not live by bread alone." Whence He begins from the necessity regarding the belly. But observe for me the malice of that wicked demon, and from where he begins his wrestling, ^A regarding those who are being baptized, if after baptism you endure greater temptations, do not be disturbed, as though the thing were happening contrary to expectation, but remain nobly bearing all things, as occurring in the order of this event. For it is for this reason that you received weapons, not to be idle, but to fight. For this reason God does not prevent temptations from coming; first, that you might learn that you have become much stronger; next, that you may remain moderate, and not be puffed up by the magnitude of the gifts, when temptations can restrain you; in addition to these, that that wicked demon, who was previously doubting concerning your departure, might be fully confirmed by the trial of temptations that you have departed having utterly abandoned him; fourthly, that you might be fashioned to be stronger and more robust than any iron; fifthly, that you might receive a clear proof of the treasures entrusted to you. For the devil would not have attacked, if he had not seen you in greater honor. Hence it was indeed that from the beginning he rose up against Adam, since he saw him enjoying much dignity. For this reason he arrayed himself against Job, since he saw him being stripped and proclaimed by the God of all.

How then does it say: "Pray that you enter not into temptation"? For this reason He does not show you Jesus simply going up, but being led up according to the plan of the economy, hinting through these things that it is not right to leap into them, but, being drawn, to stand bravely. And see where the Spirit led Him: not into a city and into a marketplace, but into a wilderness. Since he wished to lure the devil, he gives him a handle, not only through hunger, but also through the place. For then the devil attacks most, when he sees men isolated and being by themselves. Thus also at the beginning he attacked the woman, having caught her alone, and finding her being without her husband. For when he sees them being with others and gathered together, he is not equally bold, nor does he attack. Therefore, it is necessary for this very reason that we should constantly herd together, so as not to be easily captured by the devil.

Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark declared by saying that He was with the beasts; see with how much malice and wickedness he approaches, and what time he watches. For he does not approach while He is fasting, but while He is hungering; that you might learn how great a good fasting is, and how it is a most mighty weapon against the devil, and that after the bath one must attend not to luxury and drunkenness and a full table, but to fasting. For it is for this reason that He Himself also fasted, not that He was in need of it, but training us. Since the sins before the bath were brought in by servitude to the belly; just as if someone having made a sick man healthy were to command him not to do those things from which the disease came; so indeed also here, He introduced fasting after the bath. For indeed, the intemperance of the belly cast Adam out of paradise, and this it was that caused the flood in the time of Noah, and this it was that brought down the thunderbolts upon Sodom. For even if there was the charge of fornication, yet the root of either punishment grew from thence; which Ezekiel also, hinting at, said: "Verily, this was the iniquity of Sodom, that in pride and in fullness of bread and in luxury they lived wantonly." In this way also the Jews worked the greatest evils, having slipped from drunkenness and luxury into lawlessness.

^B 2. Therefore He Himself also fasts for forty days, showing us the remedies of salvation, and does not proceed further, so that the truth of the economy might not again be disbelieved through the excess of the miracle. For now such a thing would not have happened, since both Moses and Elias by preceding Him had power to reach such a length, being strengthened by the power of God. But if He had proceeded further, to many the assumption of flesh would from that have seemed incredible. Having then fasted for forty days and as many nights, "He afterward hungered," giving a handle to him for the approaching, that, having grappled [with Him], He might show how it is necessary to overcome and win.

This is what athletes also do; for as they teach their own disciples to overcome and win, they willingly grapple with others in the wrestling schools, on the bodies of [their] opponents providing for them to watch and learn the method of victory. Which is what also happened then. For since He wished to lure him into this, and made it manifest that He was hungering, and received him when he approached, and having received him, once and twice and three times He struck him down with the ease that was becoming to Him. But lest by running past these victories we damage your benefit, let us, beginning from the first assault, examine each one with accuracy. Since He hungered, he says, "The tempter approached and said to Him: If you are the Son of God, command that these stones [may] become bread." ^C Since he heard a voice being borne from above and saying: "This is my beloved Son"; and he had [also] heard John witnessing so many things concerning Him, then he saw Him hungering; he was [therefore] in a state of perplexity, and he could not believe that He was a mere man, because of the things said concerning Him; nor again could he accept that He was the Son of God, because of seeing Him hungering. Whence, having come into a state of perplexity, he utters dubious words. And as he approached Adam at the beginning, he feigns what is not, that he might learn what is; so indeed also here, not clearly knowing the ineffable mystery of the economy, and who on earth is the One present, he attempts to weave other nets, through which he thought he would know the hidden and the intangible. And what does he say? "If you are the Son of God, command that these stones may become bread." He did not say, "Since you are hungry," but, "If you are the Son of God"; thinking to steal upon Him with flatteries. Therefore he kept silent about the hunger, lest he seem to bring this forward to Him and reproach Him. For not knowing the magnitude of the things being administered, he considered this to be shameful to Him. Wherefore, flattering Him deceitfully, he mentions only the dignity. What then does Christ [do]? Casting down his pride, and showing not [that] what occurred was worthy of shame, nor unworthy of His wisdom, which that one while flattering Him kept silent about, this He Himself brings into the midst and sets forth, saying: ^D "Man shall not live by bread alone." Whence He begins from the necessity concerning the belly. But do you notice for me the malice of that wicked demon, and from where he begins his wrestling,

^A even when the matter in hand did not require it? For he does not even do what is written, "He shall give His angels charge concerning thee," to persuade Him to cast Himself down and plunge; otherwise, this was not even spoken regarding the Lord. But for the time being, he puts him to the test, even though he was using the word in a way that was insulting and thoroughly contrary. Nor do these things belong to the Son of God, to cast Himself down, but to the devil and demons to cast down and to hurl into precipices; for to raise up those who have fallen belongs to God. For there was no need to show power by casting or plunging Himself down, but by saving others. For throwing oneself into chasms and precipices belongs to his own phalanx. ^B Thus, then, that deceiver is accustomed to act everywhere. But Christ does not reveal Himself in these things, but for the time being discourses with him as a man. For in saying, "Man shall not live by bread alone," and, "Thou shalt not tempt the Lord thy God," He remained not as one revealing Himself, but as one declaring Himself to be of the number of other men.

Do not be surprised if, while discoursing with Christ, he is often turned about. For just as boxers, when they have received mortal wounds, shedding blood and becoming dizzy ^C are carried about, so too, being darkened by the first and second blows, he utters simply whatever comes to mind, and proceeds to the third encounter. "And taking Him up into an exceeding high mountain, he shows Him all the kingdoms; and said, All these will I give to Thee if falling down Thou wilt worship me. Then Jesus says to him, Go behind Me, Satan. For it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."

Because he had now sinned against the Father by saying that all things which were His were his own, and was striving to profess himself creator of the universe, He then rebuked him; ^D and not with vehemence, but simply: "Go behind Me, Satan." Which was a commandment more than a rebuke. For at the same time He said, "Go," and put him to flight. For he did not offer him any other temptations thereafter.

How then, you say, does Luke say that he had finished every temptation? It seems to me that he said he had spoken of the heads of the temptations, as though all others were embraced in these. For these are the evils that encompass countless others: to serve the belly, to act for vain glory, to be held by a furious love of money. Which, since that base one knew, he placed the most potent of all, the insatiable love of having, last; having been in travail with it even from the beginning, but keeping it for the last, as being more powerful than the others. For this is the law of his contest, to bring forward at the last those things that seem more apt to trip one up. Which he also did in the case of Job. Therefore here, starting from those that seemed to be weaker, he proceeds to the stronger.

How then is it necessary to overcome this evil? As Christ taught, by taking refuge in God: so that we may neither be broken by hunger, believing in Him who can nourish even by a word, nor that in the good things we have received we should tempt the Giver; but being content with the glory from above, we should have no regard for human glory, and everywhere despise what is superfluous. For nothing renders one so subject to the devil as an insatiable love of having, and avarice. And that is to be seen from the things that are now coming to pass. For there are those who say, "All these will I give thee, if falling down thou wilt worship": men indeed in nature, but who have become tools of the devil. For even then, [following these words, "all the kingdoms," some add, "and the glory of them."]

"] ^A that wicked demon was not able to take away from him the love which he had toward God, but he even made it stronger and, having despoiled him of all things, made him to abound in more blessings; wherefore also he was at a loss. For by how many more stripes he inflicted upon him, by so much the more he saw him becoming stronger. Having therefore gone through everything and tested him, since he gained nothing more, he ran to his old weapon, the wife, and assumes the mask of solicitude, and describes his calamities very piteously, and pretends to introduce that destructive advice for the sake of relief from his evils. But he did not prevail even in this; for that wonderful man perceived his snare, and with much wisdom silenced the wife who was speaking from him.

71 Luke, declaring this, said that "he departed from him for a season," ^B signifying that after this he approached him through his own instruments. And behold, angels came and ministered unto him. For when the stage of the assault was happening, He did not allow them to be seen, so that in this way he might not scare away the prey; but when he put him to the test in all points, and caused him to flee, then they appear—that you also may learn that after your victories against him, angels shall welcome you, applauding and guarding you in all things. Just so, indeed, even Lazarus, after the furnace of poverty and famine and every constraint, angels took and departed. For as I said before, Christ reveals many things now, which we also are to enjoy.

Since then all these things were done for your sake, emulate and imitate the victory. And if he should approach you, that is, if one of the ministers of that demon, and of those most necessary to us, assume it, and speak those things which are fitting, not by the face of the speaker ought we to receive the advice, but from the destructive advice we ought to turn away those who say these things. For even now he does many such things, and puts forward a mask of sympathy; and he seems indeed to be well-disposed, but he instills destructive and more grievous venomous steps. For the one is for the harming of him; ^C the other for the training of God. Let us not be deceived, therefore, nor should we seek by every way the comfortable life. "For whom the Lord loves, He chastens" (Prov. 3:12), He says. So when we enjoy prosperity while living in wickedness, then we should be most grieved. For we must always fear when sinning, but most of all when we suffer no harm. For when God exacts punishments in part, He makes the payment for these things lighter; but when He is long-suffering over each of the things that are transgressed, He stores up a great punishment for those who persist in such things. For if for those who walk uprightly, tribulation is necessary, much more for those who sin. See therefore of how much long-suffering Pharaoh partook, and at the last paid the extreme penalty; how much Nebuchadnezzar, having transgressed, at the end paid the whole; and the rich man, because he suffered no harm here, for this very reason became most miserable, because having fared sumptuously in the present life, he departed there to pay the penalty for all these things, where it was not possible to find consolation for the evil. ^D Yet there are some so cold and senseless as to seek only the things here, and to utter those ridiculous words: "I will enjoy the present things for a while; then I will think about the uncertain things; I will indulge my belly, I will serve my pleasures, I will abuse the present life; give me the today, and take the tomorrow." O excess of madness! And in what do those who say these things differ from goats and pigs? For if the prophet does not allow those who neigh at their neighbor's wife to be considered men, who will blame us for considering these men to be more senseless than goats and pigs, who consider these things which are clearer, to be uncertain? For if you do not trust anyone else, stand by the demons who are being scourged, who have been trained to say and do all things to our destruction. Not even they deny that they have nothing to do to increase our desire, to take away the fear of hell, and to cause us to lose faith in the future judgment. Yet those who desire such things, crying out and lamenting often, preach the torments that are there. Whence they say these things, and against their will they speak.

^A For there is no other source: it is from their being forced to endure a greater torture. For they would not have chosen to confess of their own accord, either that they are being tormented by dead men, or that they are suffering anything terrible at all. ^B Why, then, have these things been said by me? Because the demons, who do not want the gehenna to be believed in, nevertheless confess the gehenna: but you, who are deemed worthy of such honor, and are a partaker of ineffable mysteries, do not even imitate them, having become worse even than they. And who has come from Hades, you will ask, and announced these things? But who has come from the heavens, and said that God is He who created all things? ^C And whence is it evident that we have a soul? For if you are going to believe only those things which fall under the sight, and you doubt concerning God, and concerning angels, and concerning the mind, and concerning the soul, then all the dogmas of the truth will perish for you. Although, if you wish to believe only those things that fall under the senses, you ought to believe in the invisible things more than the visible ones. But if what I have said seems surprising, ^D yet it is true and acknowledged among those who possess understanding. For the eyes are often deceived, not only in invisible things (these, indeed, they do not know), but even in those which they seem to themselves to see; for distance, or the air, or the mind being diverted elsewhere, or anger, or anxiety, or ten thousand other obstacles hinder the accuracy of the sense: but the thought of the soul, if it be bathed in the light of the divine Scriptures, will form a more accurate and certain judgment of things. Do not, therefore, let us deceive ourselves in vain, nor, for the sake of the sloth of life, heap up for ourselves a more grievous fire for the sake of these very dogmas. ^A For if there is no judgment, neither shall we give an account of deeds done, nor shall we receive the rewards of our labors. Perpend, I beseech you, toward what your blasphemies tend, when you say that God, who is just and merciful, disregards so many labors and sweats. And how could these things be consistent with reason? It is demonstrated that a reward is reserved for virtue and a punishment for vice in the other life. For even if not from elsewhere, at least examine these things from what happens in your own house, and then you will discover how absurd these things are. Even if you are extremely inhuman and cruel, ^B or rather more savage than the wild beasts themselves, you would certainly not wish to leave your benignant servant behind without a reward when he is dying, but you would bestow both freedom and a gift of money; and because you, departing, are no longer able to confer anything good upon him, you take care for this among your heirs, begging and doing everything, so that he may not remain without a reward. But if you, a wicked man, are so human and kind toward a servant, will the immense goodness of God, His ineffable kindness, and such great gentleness, leave His own servants—Peter, and Paul, and James, and John—who daily for His sake are hungry, bound, scourged, drowned by the waves, exposed to wild beasts, delivered to death, and have suffered other innumerable things, without being crowned? ^C The judge of the games indeed announces and crowns the victor in the Olympic games, the master honors the servant, the king honors the soldier, and everyone at last rewards the one who has served him with whatever goods he can: and will God alone, after so many sweats and labors, confer neither small nor great good upon them, but will those just and pious men, who have gone through every kind of virtue, be in the same condition as adulterers, parricides, murderers, and tomb-robbers? ^D What reason could there be in these things? For if there is nothing beyond after the departure from this life, and if our affairs are circumscribed by the limits of the present life, both these and those are in the same state; or rather, not in the same state. For if, according to you, they are in the same state hereafter: yet here, the latter were in tranquility, and the former were in punishment for the whole time. What savage tyrant, what cruel and inhuman man, has ever treated his servants and subjects in this way? Do you see the immense absurdity, and what the end of such reasoning is? Therefore, if by no other way, at least taught by this reasoning, repudiate this very wicked opinion, flee malice, and take up labors for the sake of virtue, and then you will know that our affairs are not circumscribed by the limits of the present life. ^A If anyone, however, should ask you: "Who is it that came from there and announced those things?" reply to him: "No man indeed—for if it were a man, he would often not have been believed, as one who would exaggerate and amplify the matter; but the Lord of the angels announced all those things with accuracy." What need is there, then, of a man, when He who is about to demand an account from us daily cries out that He has prepared the gehenna, and is about to grant the kingdom, and provides us with clear arguments for these things? For if He were not going to judge, He would not have demanded punishment even here. For indeed, how could that also be consistent with reason, that among the evildoers some should be punished, and others not at all? For if God is no respecter of persons, which is certainly true, why did He punish this one, and let that one go unpunished? For this moves a greater difficulty than those mentioned above. But if you will be willing to hear me with a good mind, we shall solve this question too. ^B What, then, is the solution? He does not demand punishment from all here, lest you should despair of the resurrection and of the future judgment, as if all had given satisfaction here; nor does He let all depart unpunished; lest you think that all things are carried on without any providence: but He both punishes, and does not punish. But when He punishes, He shows that He is about to demand punishment there even from those who have been chastised here; but when He does not punish, He induces you to believe that there is a horrific tribunal after the departure from this life. If, furthermore, He were to disregard the former things entirely, and punished no one here, and benefited no one: ^C but now you see Him, for your sake, having stretched out the heaven, and kindled the sun, and founded the earth, and poured out the sea, and spread out the air, and ordered the courses of the moon, and established the seasons of the year with immovable laws, and all other things accomplishing their own course accurately by His will. And yet our nature, and the nature also of irrational creatures, of those that creep, that walk, that fly, that swim, of those that are in the lagoons, in the springs, in the rivers, in the mountains, in the valleys, in the houses, in the air, in the fields—plants, seeds, trees, whether wild or cultivated, fruitful or unfruitful—at last, all things, moved by that tireless hand, foster our life, providing their own ministry to us not only for use, but also for the exercise of liberality and for service. Seeing, therefore, so great an order of things, even if we relate only a small part of it, do you dare to say that He who has wrought so many and such great things for your sake, in the last...

to all, destined to give account and experience retribution, if we remain in our sins; but in opposition, to be given to those who are to be crowned and gifted with ineffable goods, if we are willing to pay attention for a short time; we might stop the mouths of those who dare to speak against these things, and ourselves choose the way of truth, so that, approaching that tribunal with the fitting confidence, we may obtain the goods promised to us, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory and power, now and always, and for ever and ever. Amen.

HOMILY XIV

^A Cap. 4. v. 12. *Now when Jesus heard that John was delivered up, He withdrew into Galilee, etc.*

1. Why does He withdraw again? He is educating us again, that we should not run to meet temptations, but rather yield and withdraw. For it is not a crime not to throw oneself into danger, but, having fallen into it, not to stand bravely. Teaching this, therefore, and at the same time soothing the Jewish envy, He withdraws to Capernaum, at once fulfilling the prophecy, and hastening to catch the teachers of the world as if by fishing, since they were residing there practicing their art. But observe with me how, intending everywhere to go to the Gentiles, He receives the occasions from the Jews. For here too, having plotted against the Forerunner and cast him into prison, they drive Him into the Galilee of the Gentiles. But that He is not speaking of the Jewish nation in part, nor hinting at all the tribes, observe how the prophet defines that very place, thus speaking: *Land of Zabulon and land of Nephthalim, toward the way of the sea, beyond the Jordan, Galilee of the Gentiles; the people that sat in darkness saw a great light* (Is. 9. 1. 2). He does not call the sensible darkness "darkness" here, but error and impiety. ^B Therefore He also added: *To them that sat in the region and shadow of death, light is sprung up.* For in order that you may learn that He speaks of neither sensible light nor darkness, in discoursing about the light, He did not simply call it light, but *great light*—elsewhere He calls it the true light—but in explaining the darkness, He named it the *shadow of death*. Then, showing that they did not find it by seeking, but God appeared to them from above, He says, *Light is sprung up to them*; that is, the light itself rose and shone; they themselves did not run to the light first. For indeed, human affairs were in the final extremity before the coming of Christ. For they were not walking in darkness, but *sitting in darkness*; which was a sign that they were not even hoping to be delivered: as if not knowing where they ought to proceed, thus having been overtaken by the darkness, they sat, not being able even to stand.

*From that time Jesus began to preach and say: Repent, for the kingdom of heaven is at hand.* From that time? From what time? From when John was cast into prison. And why did He not preach to them from the beginning? And what need was there at all of John, if the testimony of the works was preaching Him? That you may learn his dignity from this too, that just as the Father has prophets, so also He Himself has them: ^C which Zacharias also said: *And thou, child, shalt be called the Prophet of the Highest* (Luc. 1. 76); and that He might leave no excuse for the shameless Jews; which, therefore, He Himself also set forth, saying: *John came neither eating nor drinking, and they say: He hath a devil. The Son of man came eating and drinking, and they say: Behold a man that is a glutton and a wine-drinker, a friend of publicans and sinners. And wisdom is justified by her children* (Matt. 11. 18. 19). Otherwise, it was also necessary for the things concerning Him to be spoken by another first, and not by Himself. For if, even after so many and such great testimonies and proofs, they were saying: *Thou bearest witness of thyself, thy testimony is not true* (Joan. 8. 13); if, when John had said nothing, He had come forward into the midst and had been the first to testify for Himself, what would they not have uttered? For this reason, He neither preached before him, nor worked miracles, until that man fell into the prison, so that the multitude might not be divided. For this reason, John also performed no sign, that from this too the multitude might be handed over to Jesus, the miracles drawing them to Him. For if, even when so many things were ordered—both before the prison and after the prison—the disciples of John were jealous towards Him, and the many suspected not Him, but ^D John, to be the Christ—if none of these things had happened, what would not have occurred? For this reason Matthew also points out that *from that time* He began to preach; and beginning his preaching, he taught this same thing that he had been preaching, and said nothing yet in his preaching concerning himself. For this, too, was for the time being acceptable to be received, since they did not yet have the fitting opinion concerning Him.

*From that time Jesus began to preach and say—* 2. For this reason, also, beginning, He puts forth nothing burdensome;

for as Jesus, appearing to be coming, as John says, *Jesus seeing Simon coming, said, "You are Simon the son of Jona; you shall be called Cephas," which is interpreted Peter* (John 1:42). But Matthew says he had already been called so: *Seeing*, he says, *Simon, who was called Peter*. But even from the place from which they were called, as is often seen elsewhere, ^A it is clear that they obey easily and leave all things; for they had already been well instructed beforehand. For there Andrew is shown coming into the house and hearing much, but here, having heard one word, they follow immediately. For it is likely that, having followed Him from the beginning, they had later been dismissed; and when they saw that John had been cast into prison, they had then withdrawn and returned to their own trade. Thus, therefore, He finds them fishing. But He neither hindered them when they wished to depart at the beginning, nor did He dismiss them until the end when they had withdrawn; but after He allowed them to withdraw, He came again ^B to get them back, which is a most excellent way of fishing.

Observe also their faith and their obedience. For in the midst of their work (and you know what an eager business fishing is), hearing Him command, they did not delay, nor did they hesitate: they did not say, "Let us return home and speak with our kin," but leaving everything behind, they followed, just as Elisha did with Elijah. For Christ seeks such obedience from us, so that we should not delay even—not for a moment of time, even if something from the most necessary things seems to press us. For this reason, also, when another came and asked that he might be permitted to bury his own father, He did not permit even that to be done, showing that ^C the duty of following Christ must be preferred to all else (Matt. 8:21–22). But if you say, "The promise was great: therefore I marvel at them the more, that though they had not yet seen a sign, they had faith in such a great promise, and put everything behind them so as to follow Christ": for they believed they could, by the very same words by which they had been captured, fish for others. To these, therefore, He promised this, but to James and John He said nothing of the sort. For the obedience of the former prepared the way for them. But in any case, they had already heard very many things about Him.

See, furthermore, how accurately He indicates their poverty to us. For ^D He finds them mending their nets. So great was their poverty, that they repaired old things, because they could not buy others. Nor is this the least demonstration of virtue in the interim, that they bear poverty so easily, that they provide a living from just labors, that they are joined by mutual love, that they have their father with them, and attend to him. After, therefore, He had “fished” them, then He began to produce miracles in their presence, and through those things which had been said about Him by John, He was confirming them. Moreover, He frequented the synagogues, teaching the Jews from this that He was not an adversary of God, nor a seducer, but had come in agreement with the Father. And when He was in any place, He not only preached, but also performed signs.

3. For indeed, everywhere, if something strange and paradoxical begins to happen, God is accustomed to perform signs, providing pledges of His own power to those who are about to receive His laws. Thus, for example, when He was about to make man, he created the whole world, and then gave him that law in paradise. And when He was about to give laws to Noah, He again displayed great miracles, through which He restored the whole creation, and caused that fearful ocean to prevail for an entire year, through which He also saved that just man in such a storm. To Abraham, also, He provided many signs; for instance, the victory in the war, the plague brought upon Pharaoh, the deliverance from dangers. And when He was about to give laws to the Jews, He did those things, and great wonders, and only then gave the law. So also now, being about to introduce a high way of life, and to say to them things which they had never heard before, He confirms His words through the operation of miracles. For since that kingdom which was being preached did not appear, He made clear that which was hidden from those things which were being seen. And observe, I pray you, how the Evangelist avoids what is superfluous, how he does not recount each one of those who were healed, but in brief speech bypasses countless signs. For he says: ...[bringing] those who were afflicted with various diseases and torments, those possessed by demons, lunatics, paralytics, and He healed them. But it is asked by him, why did He not seek faith from any of them? Nor, indeed, did He say what He is narrated to have said later: *Do you believe that I can do this?* (Matt. 9:28)? Because He had not yet given proofs of His power. Otherwise, indeed, from the fact that they came to Him and brought others, they were showing no little faith. For they were bringing them from afar, not about to bring them unless they had conceived a great opinion of Him. And let us also follow Him: for we suffer from many diseases of the soul, and He especially wishes to cure these. For He heals those evils, so that He may expel these from our souls. Let us therefore approach Him, and let us seek nothing worldly, but the remission of sins; for even now He gives it, if we act diligently. For then His fame had flown into Syria; but now [it has spread] through the whole world. And they, indeed, hearing that He had healed the demoniacs, were running together: but do you, having obtained a much greater experience of His power, not arise, not run? But they, indeed, both abandoned their country and friends and relatives; but you do not even sustain leaving your house, so that you might approach and obtain far better things? Nay, we do not ask this of you; but only put away your evil custom, and remaining at home with your own, you will be able to obtain salvation easily. For indeed, if we suffer from a bodily disease, we do everything, we move everything, so that we may be freed from that annoyance; but with our soul faring badly, we hesitate and shrink away. Therefore, we are not delivered even from those [evils]; because we make those things which are necessary of less moment, but those things which are of less moment, we deem necessary: and having let go the fountain of evils, we wish to purge the rivulets. For that the malice of the soul is the cause of bodily diseases, that paralytic of thirty-eight years (John 5), that other one let down through the roof (Luke 5),—and before them Cain demonstrated: and often...

from elsewhere one might perceive this. Let us therefore remove the source of evils, and all the streams of diseases will cease. For it is not only paralysis that is a disease, but also sin; and this more than that, by as much as the soul is better than the body. Let us therefore approach him even now; let us beseech him ^A that he may tighten our paralyzed soul, and, leaving behind all worldly things, let us take thought only for spiritual things. And if you are still attached to the former, pay heed to them after the latter.

Do not disregard the fact that you do not feel pain when sinning, but for this very reason lament all the more, because you do not feel the pain of your transgressions. For this does not happen because sin does not bite, but because the sinning soul is without sensation. Consider, then, those who do feel their own sins, how more bitterly they wail than those being cut or burned; how many things they do, how many things they suffer, how many things they weep and mourn, so as to be delivered from the evil conscience; which they would not do if they did not feel great pain in their soul.

4. ^B To be sure, what is better is not to sin at all; but what is next to that is, when sinning, to feel it and correct oneself. And if we do not possess this, how shall we beseech God and ask for the forgiveness of sins, we who make no account of them? For when you yourself, the transgressor, do not even wish to know this very thing—that you have sinned—for what kind of transgressions will you beseech God? For those you do not know? And how will you know the magnitude of the benefit? Tell, therefore, your transgressions by kind, so that you may learn whose forgiveness you are receiving, so that you may thus be grateful toward your Benefactor. But you, when irritating a man, beseech both friends and neighbors and doorkeepers, and spend money, and fritter away many days approaching and begging, and even if once, or twice, or ten thousand times the ^C irritated person puts you off, you do not fall away, but becoming even more earnest, you lay out more supplication; yet when the God of all is irritated, we yawn, and fall away, and luxuriate, and get drunk, and do everything according to habit.

And when shall we be able to make him propitious? And how do we not irritate him more by this very thing? For that we do not feel pain when sinning makes him all the more indignant and angry at our sinning. Wherefore, it would be fitting to sink into the earth itself, and not even see this sun, nor breathe at all, because, having such a Master so ready to be reconciled, we irritate him, and while irritating him, we do not even repent! And yet he, even when he is angry, does not do this out of hatred or because he is turning away from us, but so that he might draw us—even by such means—to himself. For if, while being insulted, he were to continuously shower us with benefits, you would have disregarded him all the more. So that this might not happen, he turns away for a little while, ^D so that he might have you with him forever.

Let us therefore trust in his philanthropy, and show a careful repentance before the day arrives that does not allow us to profit from this. For now the whole matter lies with us; then, the Judge alone will be the master of the verdict. Let us, therefore, come before his face with confession; let us weep, let us lament. For if we are able to persuade the Judge before the appointed day to forgive us our sins, there is no need for entry thereafter. Even, as it happens, when this occurs, while the world is present, he will hear us, and we shall have no hope of pardon. For no one of those who have not measured their sins here, having gone there, will be able to escape the judgment for them; but just as from these prisons they are led to the tribunal with chains, so all these souls, when they depart from here, having put on the various chains of their sins, are led to the fearful judgment seat.

For the present life is situated better than a prison; but as when we enter that place, we see everyone wearing chains; so also now, if we remove ourselves from the outward fantasy and enter into everyone’s interior, into everyone’s soul, we shall see them wearing chains harsher than iron; and especially if you enter into the souls of the wealthy; for by as much as they are surrounded by more things, by so much the more are they bound. Just as when you see a prisoner, and even on his back, and on his hands, and often also on his feet, ironed, you lament him for this very reason; so also the rich man, when you see him surrounded by ten thousand things, do not think him rich for these things, but rather count him miserable for these very things. For with these chains he also has a harsh jailer, the evil desire for money; which does not allow him to cross beyond this prison, but constructs for him ten thousand fetters and guards and doors and bolts, and casting him into an inner prison, persuades him to even find pleasure in these chains, so that he finds no hope of release from the evils that press upon him. If you reveal that soul to your understanding, you will see it not only bound, but also squalid and filthy and full of vermin. For the pleasures of luxury are no better than those, but are even more loathsome, and they ruin their body more, along with the soul, and bring upon this and that one ten thousand wounds of diseases.

On account of all these things, let us beseech the Redeemer of our souls, so that he may both break the chains, and remove this harsh guard of ours, and having relieved us of the burden of those iron chains, make our understanding lighter than wings. And beseeching him, let us also contribute what is from ourselves: eagerness, and resolve, and good zeal. For thus we shall be able, even in a short time, to be delivered from the evils that possess us, and to learn in what state we were before, and to take hold of the appropriate freedom. May we all be found worthy of this, by the grace and philanthropy of our Lord Jesus Christ, to whom be glory and power unto the ages of ages. Amen.

HOMILY XV

^A "Seeing the multitudes, he went up into the mountain. And when he had sat down, his disciples came unto him. And opening his mouth, he taught them, saying: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven.'"

See the lack of ambition and the absence of vanity. For he did not lead them around with him, but he himself went around everywhere, visiting cities and regions when they needed healing; but when there was a great multitude, he sat down in one place, not in the city or in the middle of the marketplace, but on a mountain, in a desert place, to teach us to do nothing for the sake of ostentation, and to depart from the midst of tumults when it is most necessary to philosophize and to discuss necessary matters. And when he had ascended and sat down, his disciples came to him. Do you see their progress in virtue, and how they suddenly became better? For many were spectators of miracles, but these were desiring to hear something great and sublime—which also induced him to start teaching and caused him to begin these discourses. For he was not only healing bodies, but also correcting souls, and again returning from this care to that one, thus varying the benefits, and mixing the teaching of words with the demonstration of works, and by both means blocking the mouths of heretics, showing that he is the Creator of the whole living being. Therefore, he was providing for both natures, correcting now this one, now that one. Which he was doing even then. For, "Opening," he says, "his mouth, he taught them." And for what reason is it added here, "Opening his mouth"? So that you may learn that he taught even while silent, and not only when speaking; but that now he opened his mouth, and now he sent forth a voice through his very works. ^B But when you hear, "He taught them," do not think that he was addressing the disciples alone; but through them, all others. For because the multitude was common, taken from among those who were crawling upon the ground, having set the choir of disciples before him, he directs his words to them, so tempering his speech that his instruction in philosophy would not be grievous to all the others who were quite unrefined in these things. Which Luke also hinting at said, that he turned his speech toward them—and Matthew for this very reason wrote, "His disciples came unto him, and he taught them." For so the others were going to listen more attentively than if he had directed his words to all. Whence then does he begin, and what foundations of a new manner of life does he lay for us? Let us hear with accuracy the things that are said: for they were spoken to those men, and are written for all who are to come after. Therefore, while preaching he addresses the disciples; yet he does not restrict the things said to them, but expresses all the beatitudes indeterminately. For he did not say, "Blessed are you, if you become poor," but, "Blessed are the poor." Certainly, even if he had said it specifically to them, the counsels would nevertheless have been common. For even when he said, "Lo, I am with you always, even unto the end of the world," he does not address them alone, but through them the whole world; and when he pronounces them blessed because they suffer persecution, are driven out, and endure intolerable things, he weaves a crown not only for them, but also for all who endure such things bravely. But that this may become clearer, and that you may learn that the things spoken are common to you, and to the whole human race if they wish to pay attention, hear how he begins this marvelous discourse.

5. "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Who are the poor in spirit? The humble and contrite in heart. For he calls the soul and the disposition of the will "spirit" here. Because many are humble, not of their own accord, but compelled by the necessity of circumstances, he dismisses those—for that is not a matter for praise—but calls those first blessed who out of the disposition of their own will humble and bring themselves low. ^C And why did he not say, "Humble," but, "Poor"? Because this is more eminent than that. For by this he indicates those who fear and tremble at the commandments of God: whom God also declared through the prophet Isaiah as being very acceptable to him: "Upon whom shall I look, but upon the meek and quiet, and him that trembleth at my words?"

There are many ways of humility: and one man is moderately humble, while another is humble beyond measure. This humility, moreover, the blessed prophet praises, not describing a simply dejected spirit, but one altogether contrite, when he says: "A sacrifice to God is a troubled spirit; a contrite and humbled heart, O God, thou wilt not despise." And the three children offer this great sacrifice to God, saying: "But in a contrite soul and a humble spirit let us be accepted." This condition Christ also now pronounces blessed. For because the greatest evils, which shake the whole world, have proceeded from pride—for as the devil, who had been such before, thus became the devil: as Paul also was saying, "Lest he be puffed up he fall into the judgment of the devil"—and the first man was by these hopes puffed up and became mortal; for having hoped that he would be a god, he lost even what he possessed. Which even God, upbraiding him and exposing his folly, said: "Lo, Adam has become as one of us." And everyone who came after, from this source fell into impiety, imagining themselves equal to God. Since, therefore, this was the citadel of evils, and likewise the root and fountain of all wickedness, he prepared a remedy congruent to the disease, and as a firm and safe foundation, he laid this first law. For this being placed, the architect securely superimposes all the rest; but with this removed, even if one reaches unto heaven by his manner of life, everything easily collapses, and ends in a most ruinous end. Even if fasting, even if prayer, even if almsgiving, even if chastity.

if you have gathered any good thing, without humility, all these things flow away and perish. And this is what happened in the case of the Pharisee. For after he had reached the very pinnacle, he fell away having lost everything, because he did not have the mother of good things. For just as arrogance is the source of all wickedness, so humility is the beginning of all philosophy. Therefore he begins from this point, uprooting arrogance from the soul of his hearers. And what is this to the disciples, one might say, who were humble in every way? For they had no occasion for arrogance, being fishermen, and poor, and obscure, and unlearned. Even if these things were not for the disciples, they were at least for those present at that time, and for those who were to receive them hereafter, so that they might not despise them on these accounts; or rather, for the disciples themsleves as well. For even if not then, yet hereafter they were destined to need this benefit, after signs and miracles, and honor throughout the world, and boldness of speech before God. For neither wealth, nor power, nor the kingdom itself was as capable of exalting them as were the things which were to be theirs. Besides, even before the miracles, it was likely that they would be exalted, seeing the multitude and the theater that surrounded the teacher, and that they might suffer something human. Wherefore he immediately humbles their understanding. And he does not set forth these things in the order of exhortations and commands, but in the order of a beatitude, making the discourse less burdensome and opening the course of instruction to all. For he did not say, "So-and-so and So-and-so," but, "Blessed are all those who do these things." So that even if you are a slave, even if poor, even if a beggar, even if a stranger, even if unlearned, there is nothing to prevent you from being blessed if you emulate this virtue. ^A Having begun therefore from there, where he especially ought, he proceeds to another commandment, which seems to be the opposite of the judgment of the world. For while all men think those who rejoice are to be envied, and those in distress and poverty and mourning are wretched, he blesses these very ones instead of those, saying thus: "Blessed are they that mourn." And yet everyone laments them. Because of this, he had previously performed the miracles, so that in legislating such things he might be worthy of belief. And here again he has not set forth simply those who mourn, but those who do so for the sake of sins; since the other [kind of mourning] is strictly forbidden, namely, to mourn over any of the things of this life. Which Paul also declared, saying that, "The sorrow of the world works death, but sorrow according to God produces repentance unto salvation, not to be repented of" (2 Cor. 7.10). ^B These then he himself also blesses here, who mourn in this way; and he does not simply posit those who mourn, but those who do so with intensity. For which reason he did not say, "They that are sorrowful," but, "They that mourn." For this commandment too is a teacher of all philosophy. For if those who mourn for children, or wife, or some other relative who has departed, do not desire riches, nor are they enamored of bodies in that time, nor do they seek glory, nor are they provoked by injuries, nor are they ensnared by envy, nor are they besieged by any other passion, while mourning alone—how much more will those who mourn for their own sins, as it is worthy to mourn, show forth a greater philosophy than this? Then, what is the reward for them? "For they shall be comforted," he says. Where shall they be comforted? Tell me. Both here and hereafter. For since the command was very heavy and burdensome, he promised what would most of all make it light to give. So if you wish to be comforted, mourn. And do not think that what has been said is a riddle. For when God comforts, even if a thousand storms of sorrows assail you, you shall be superior to all. For God always gives rewards much greater than the toils; which he has also done here, pronouncing those who mourn blessed, not according to the worth of the action, but according to his own loving-kindness. For they who mourn, mourn for transgressions; and for such as these it would be enough to obtain forgiveness and to attain to an apology. But since he is very loving-kindness itself, he does not stop the restitution at the removal of punishments, nor at the deliverance from sins, but he also makes them blessed and imparts much comfort. ^C He commands us to mourn not only for our own transgressions, but also for those of others, as were the souls of the saints; as was that of Moses; as that of Paul, as that of David; for these all also often mourned for the sins of others. ^D "Blessed are the meek, for they shall inherit the earth." What earth? Tell me. Some say a spiritual one. But this is not so; for we nowhere find in the Scripture a spiritual earth. But what then is it that has been said? He sets a sensible reward, just as Paul does. For having said, "Honor your father and your mother," he added, "that it may be well with you, and that you may live long upon the earth" (Ephes. 6.2-3). And the Lord himself said to the thief again: "Today you shall be with me in paradise" (Luc. 23.43). For he does not exhort only from the good things to come, but also from present ones, for the sake of the duller of the hearers who seek those things even before the things to come. For this reason therefore, proceeding, he said: "Be well-minded to your adversary." Then he places the reward of such philosophy, and says: "Lest at any time the adversary deliver you to the judge, and the judge to the officer." Do you see whence he instilled fear? From sensible things, from things that happen to one's neighbor. And again: "Whosoever shall say to his brother, Raca, shall be in danger of the council" (Matth. 5.22). And Paul, when setting forth sensible rewards, is frequent, and exhorts from present things; as when he discourses concerning virginity; for having said nothing concerning the heavens there, he urges them for the time being from these present things, saying: "For the present necessity" (1 Cor. 7.26); and, "I spare you" (ibid. v. 28); and, "I would have you without care" (ibid. v. 32). Thus did Christ also intermix the sensible with the spiritual. Since, because it is thought that a man might lose all his own, he promises the contrary, that he who is most secure in his possessions is he who possesses his own, and is neither arrogant nor boastful.

^A And since in the Old Testament the Prophet frequently ^B said: *The meek shall inherit the earth* (Ps. XXXVI, 11), he wove his discourse from terms already familiar, so as not to use unusual expressions everywhere. And he says this, not limiting the rewards to present things, but providing those also along with these. For if he should say something spiritual, he does not for this reason take away present things; but if he promises something in the present life, he does not halt the promise with these alone: for *Seek ye*, he says, *the kingdom of God, and all these things shall be added unto you* (Matt. VI, 33). And again: *Everyone that hath forsaken houses, or brethren, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold in this world, and in the world to come shall inherit eternal life* (Id. XIX, 29, and Mark X, 29-30).

6. *Blessed are they which do hunger and thirst after righteousness.* What righteousness? Either that virtue in general, or that specific kind of righteousness which is opposed to covetousness. For since he is about to give a commandment concerning almsgiving, he shows how one ought to exercise it; namely, not from rapine, not from covetousness. He declares those who strive after righteousness to be blessed. ^C And I would have you observe with what vehemence he expressed this. For he did not say, "Blessed are they who follow after righteousness," but, *Blessed are they which do hunger and thirst after righteousness*, that we might approach it not perfunctorily, but with all desire. For because that [avarice] is the attribute of covetousness most of all, and we do not so desire food and drink as to possess and acquire more, he commanded us to transfer such desire to the virtue contrary to avarice. Then again he defines a sensible reward, saying: *For they shall be filled.* For since it is thought that avarice makes many wealthy, he says the contrary is entirely the case; for it is righteousness that provides this. Do not, therefore, when you are doing justly, fear poverty, nor dread famine. For they who seize the property of others are those who are most destitute of all; just as he who loves righteousness possesses all things securely. If, however, those who do not covet the property of others enjoy such great wealth, much more do those who distribute their own.

7. *Blessed are the merciful.* Here he seems to me to speak not only of the givers of money, but also of those who exercise mercy through their deeds. ^D For various are the ways of showing mercy, and this commandment is broad. What then is their reward? *For they shall obtain mercy.* And the retribution appears indeed to be equal; but it is far greater than the good work itself. For they indeed show mercy as men, but they obtain mercy from the God of all. Human compassion and divine are not equal, but as great as the gap between malice and goodness is, so great is the difference between this and that.

8. *Blessed are the pure in heart, for they shall see God.* Behold once again a spiritual reward. He calls those pure here who possess universal virtue, and are conscious of no evil in themselves, or those who live in continence; for we have no need of anything so much for seeing God as that virtue. Hence also Paul was saying: *Follow peace with all men, and holiness, without which no man shall see the Lord* (Hebr. XII, 14). Since there are many who are merciful, and do not seize, and do not study avarice, but fornicate and give themselves up to lust, by showing that that first [virtue] is not enough, he added this also. Which Paul also testified to the Macedonians in the Epistle to the Corinthians, that they were rich not only in almsgiving, but also in other virtues: for speaking of their liberality in distributing money, he adds that they gave themselves to the Lord, and to us (2 Cor. VIII, 5).

9. *Blessed are the peacemakers.* Here he prohibits not only mutual dissensions and enmities, but demands something else besides, that we also recall other dissenting persons to concord, and again he offers a spiritual reward. What is that? *For they shall be called children of God.* Since it was the work of the Only-Begotten to join the separated, to reconcile the warring. Then, lest you should think that peace is a good thing everywhere, he subjoined:

10. *Blessed are they which are persecuted for righteousness’ sake*; that is, for the sake of virtue, for the defense of others, for piety. For he is accustomed to call the whole philosophy of the soul virtue.

11. *Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12. Rejoice, and be exceeding glad.* As if he were to say: If they call you sorcerers, if seducers, if malefactors, if they call you by any other name, you are blessed. What could be more arrogant than these precepts, when he says that those things are to be desired which are thought by others to be avoided? Namely, to beg, to be insulted, to suffer persecution, to hear evil things. Yet he both spoke it, and persuaded them—not two, or ten, or twenty, or a hundred, or a thousand men, but the whole world. And hearing those burdensome, troublesome things, contrary to vulgar custom, the crowds were astonished. Such was the power of him who spoke. [alt-version omitted] And Christ set forth the same reward with various names. The Son is equal in honor to the Father. ^A Furthermore, lest you think that hearing evil things alone makes men blessed, he added two distinctions; when, namely, these words were uttered either for his own sake, or were lies. For if these are not present, not only is he who hears evil things not blessed, but even miserable. See then again the reward: *For your reward is great in heaven.* But you, even if you do not hear that a kingdom is given for each of the beatitudes, do not lose heart in your spirit. For even if he calls the rewards by a different name, yet he introduces everyone into the kingdom. For when he says, "The mourners shall be comforted, and the merciful shall obtain mercy, and the pure in heart shall see God, and the peacemakers shall be called children of God," he indicates nothing else by all these than the kingdom of heaven; for they who enjoy these shall attain that entirely. Do not, therefore, think that that reward pertains to the poor in spirit alone, but also to those who hunger after righteousness, to the meek, and to all others. For he added the beatitude to each one, so that you would not look for anything sensible. For he who will be crowned with those rewards which are dissolved in the present life, and pass away more swiftly than a shadow, will not be blessed. But when he had said, *Your reward is great,*.

^A he adds another consolation, saying: *For so did they persecute the prophets who were before you.* Since that [reward], the kingdom, was yet to come, and was in hopes, he provides them consolation from this source: from the communion of those who suffered ill before them. For do not imagine, he says, that because you say and ordain certain contrary things, you suffer these, or that because you are teachers of evil doctrines, you are about to be driven out by them. For it is not the wickedness of the things said, but the malice of those who hear them that is the cause of the snares and dangers. Whence they do not bring reproach upon you who suffer ill, but upon those who do ill. And the entire preceding time bears witness to these things. For they did not charge the prophets with lawlessness or a godless mindset when they stoned some, drove out others, and involved others in ten thousand other ^B ills. Therefore, let not this disturb you; for they perform all the things of today from that same mindset. Do you see how he raised up their spirits, placing them near to those around Moses and Elijah? Thus also does Paul write to the Thessalonians, saying: *For you became imitators of the churches of God which are in Judea. For you also suffered the same things from your own countrymen, just as they did from the Jews, who both killed the Lord Jesus and their own prophets, and persecuted us, and disallowed God, and are contrary to all men* (1 Thess. 2:14, 15). This is what Christ also established here. And in the case of the other beatitudes he said, *Blessed are the poor, and the merciful*; here, however, he does not set it down indefinitely, but directs his speech to them, saying: *Blessed are you when they shall revile you and persecute you, and shall say all manner of evil word* against you, showing that this most of all is their own excellence, and is unique to them above all other teachers. ^C He also hints here at his own dignity, and his equal honor with the One who begat him. For just as they [suffered] for the Father, he says, so you shall suffer these things for me. But when he says, *the prophets who were before you*, he shows that they themselves have already become prophets. Then, revealing that this is what most benefits them and makes them brilliant, he did not say, "They will speak ill and persecute, but I will prevent this"—for it is not in the not hearing ill, but in bearing it nobly when hearing ill, and in refuting them through deeds, that he wishes their security to consist; for this is much greater than that; just as it is much greater for the one being struck to suffer nothing dreadful than not to be struck at all. Here, then, he says that *your reward is great in heaven*. Luke, however, says that he also stated this more intensely and with ^D more abundant consolation. For he does not merely bless those who hear ill for the sake of God, but he also pronounces woe upon those who hear well from all men; for *Woe to you*, he says, *when all men speak well of you* (Luke 6:26). And yet they spoke well of the apostles too; but not all. Because of this, he did not say, "When men speak well of you," but, "When all." For it is not possible for those living in virtue to hear well from all. And again he says: *When they cast out your name as evil, rejoice and leap for joy* (ibid. v. 22, 23). For he defines a great recompense not only for the dangers they endured, but also for the calumny. Because of this he did not say, "When they drive you out and kill you," but, "When they revile you and say all evil." For calumnies bite more bitterly than the things themselves. For in dangers there are many things that lighten the pain; for instance, the being anointed by all, the having many who applaud, crown, and proclaim one; here, however, in calumny, the solace itself also is absent. For it does not seem to be something great, the reproach, and it bites the one being led more than the dangers. Many, at any rate, have come even to the noose, not enduring the reputation. And why do you marvel at the others? For that traitor, the shameless one who had grown callous toward everything, he especially brought to a precipice. And Job, that diamond, and more solid than rock—when his wealth had been taken away, and he was enduring irreparable evils, and had suddenly become childless, and saw his body sprouting a fountain of worms, and his wife pressing him, he pushed away everything with ease; but when he saw the friends reviling and trampling upon him, and holding an evil opinion about him, and saying that he was suffering these things for sins, and paying the penalty for wickedness—then he was disturbed, then he was troubled, that noble and great man.

^C But notice the teacher: if he suffers, he is deprived of a defense, and will receive the ultimate punishment. For, lest those who hear, "When they shall revile you and persecute you, and shall say all manner of evil against you," should fear to come forward, He says: "If you are not prepared for these things, you have been chosen in vain." For it is not the being reviled that is to be feared, but the appearing to be hypocrites; for then you will be ^D trampled underfoot. But if you persist in being salt, even if you are spoken ill of thereafter, rejoice. For it is the work of salt to bite the soft, and painful reproaches necessarily follow; and these do not hurt you, but testify to your steadfastness. But if, fearing these, you shrink from the vehemence that is appropriate for you, you will undergo much graver things, being spoken ill of by all and held in contempt by all; for that is to be trampled underfoot. Then He leads to another higher example. 16. "You are the light of the world." Again for the world, not for one nation or twenty cities, but for the entire world: an intelligible light, much better than these rays, just as it is also spiritual salt. First salt, then light, so that you may learn how much profit results from a sharp word, how much benefit from grave teaching. For it grips, and does not allow one to slip, and leading toward virtue, it imparts the power of looking up. "A city set on a hill cannot be hidden; neither do men light a lamp and put it under a bushel." Again by these things He arouses them to an accurate way of life, teaching them to take heed for themselves, as those who are in the sight of all and are competing in the middle of the theater of the entire world. Do not, He says, imagine this, that you are sitting here, and are involved in an insignificant corner of the world; you will be conspicuous to all, as a city set on the summit of a mountain, as a lamp shining in a house upon a lampstand. ^A

The power of Christ asserted.

live with exactness, and in such a way that you are prepared to convert the whole world.

Exhibit therefore a life worthy of such grace, that just as it is proclaimed everywhere, so this life might keep pace with it. He then sets forth another gain along with the salvation of men, enough to make them zealous and to lead them to every effort. For you will not, he says, be setting the world right only by living uprightly, but you will also ensure that God is glorified; just as, by doing the opposite, you will both ruin men and cause the name of God to be blasphemed, ^A whenever, while doing right, you are slandered. For then there will even be many who admire, not you only, but because of you, also your Father. And he said not "God," but "the Father," already laying down the seeds of the nobility that is to be given to them. Then, ^B showing their equality of honor, he used to say above: "Do not be grieved when you are spoken ill of; for it is enough for you that you are spoken so because of me." Here, however, he puts "the Father," in every way declaring equality.

Knowing, therefore, the gain from this diligence, and the danger of laxity (for far worse than our own destruction is that the Master himself should be blasphemed because of us), ^C let us be cause of no stumbling to Jews, and Greeks, and the Church of God, presenting a life more brilliant than the sun, even if anyone should wish to slander us. We ought not to be grieved at being spoken ill of, but rather at being justly spoken ill of. For if we live in wickedness, even if there be no one accusing us, we are of all most miserable; but if we apply ourselves to virtue, even if the world speaks ill of us, we shall be more enviable than all, and shall draw to ourselves all who choose to be saved; for they will not heed the slander of the wicked, but the virtue of the life. For more brilliant than any trumpet is the demonstration through deeds, and a pure life is more manifest than the light itself, even if there be ten thousand who speak ill. For if we possess all the aforementioned—and are meek, and humble, and merciful, and pure, and peacemakers, and when spoken ill of do not return the insults, but even rejoice—we shall draw to ourselves no less than the miracles those who behold us, and all will be well-disposed towards us, even if he be a beast, or some demon, or whatever else. But if there be some who speak ill of you, do not on that account be troubled, nor at seeing that they publicly insult you, but examine their conscience, and you will see them admiring you, and counting off ten thousand praises. Behold, then, how Nebuchadnezzar praises the children in the furnace; yet he was an enemy and a foe; but because he saw them standing bravely, he proclaims and crowns them, for no other reason than that they disobeyed him and obeyed the law of God. For the devil, when he sees that he is accomplishing nothing, finally departs, fearing lest he become the cause of more crowns for us; and when that one has departed, even if someone is a little corrupt, he will recognize virtue, that mist having been removed. But if men also persist in error, you will have the praise and the admiration from God in even greater measure. ^D

8. "And how," he says, "will God be glorified by us, if men are to speak ill of us?" But not all will; and those very ones who do this out of envy will, in their conscience, admire and accept you; just as those who openly flatter those who live in wickedness slander them in their mind. What then? Do you bid us live for display and for ambition? Away with it, I do not say this. Neither did I say, "Be eager to bring your good deeds into the middle"; nor did I say, "Show them off"; but, "Let your light shine"—that is, let your virtue be great, and the fire abundant, and the light unspeakable. For when virtue is this great, it is impossible for it to be hidden, even if he who practices it should ten thousand times try to shade it. Provide for them an irreproachable life, and let them have no true ground for slander; and even if there be ten thousand who speak against you, no one will be able to overshadow you. And he said well, "The light." For nothing makes a man so distinguished, even if he wishes to be hidden ten thousand times, as the display of virtue. For just as one wrapped in the ray itself shines more brilliantly because of it, not casting sparks to the earth, but even exceeding the heaven itself. Hence he also comforts them more greatly. For if, he says, "you are grieved by being blasphemed, yet you will have many who because of you admire God." And on both sides the reward is gathered for you, both from the fact of God being glorified because of you, and from the fact that you are spoken ill of for God. For in order that we might not be too ready to be spoken ill of, having learned that the matter holds a reward, he has not set that down simply, but with two qualifications; namely, when false things are spoken, and when it is for the sake of God; and he shows that not only that, but also being well spoken of brings much gain, the glory being transferred to God.

9. Do not therefore be grieved, nor cast down; for even the apostles were to some indeed an odor of death, but to others an odor of life (2 Cor. 2:16). For if you provide no handle, you are delivered from the charges; nay, more, you have become even more blessed. Shine therefore in your life, and take no account of those who speak evil. For it is not, it is not possible for one who applies himself to virtue not to have many enemies. But this is nothing to the man of virtue; for he will be all the more brilliant. Thinking on these things, let us look to one thing alone: to order our own life with exactness; for thus we shall lead also those who sit in darkness toward the life there. For such is the power of this light.

^A What apology, then, will be left for us, when humanity’s glory weighs so much more among us than fear of God does among the Greek philosophers? For some of them discarded their wealth and despised death to make a display before men, and thus their hope became vain. What defense, then, will deliver us, when after so many good things are proposed to us, and after so wide a path to philosophize has been opened to us, we are not able to match even them, but instead ruin both ourselves and others? For a Greek acting wickedly does not do as much harm as a Christian doing the same thing—and rightly so. The former’s doctrine and opinion are rotten, while our own, by the grace of God, is venerable and illustrious even among the impious. Therefore, when they especially want to reproach us and increase our slander, they add this: "The Christian"—certainly they would not say it if they did not have a high opinion of our doctrine. Have you not heard what great things Christ has commanded? When, then, will you be able to fulfill even one of His commandments, when you have let everything else go and go about gathering interest, adding usury to interest, forming schemes, buying herds of slaves, preparing silver vessels, fields, houses, furniture? And would that you did only that. But when to these untimely pursuits you add injustice, seizing land, plundering homes, crushing the poor, increasing famine—when will you be able to approach these thresholds? I know; you show mercy to the poor sometimes. I know it; but here, too, there is great ruin. For you do this either with pride or for empty glory, so that you do not gain anything at all even in good works; for what could be more miserable than this, to suffer shipwreck in the harbor itself?

Lest this happen, then, when you have done some good, do not seek thanks from me, so as to have God as your debtor, who says: ^B "Lend to those from whom you do not expect to receive" (Luke 6:35). You have a debtor; why, having left Him, do you demand it of me, a man poor and miserable? Is this debtor angry when the debt is exacted? Is He poor? Does He refuse to pay? Do you not see His ineffable treasures? Do you not see that indescribable liberality? Demand it from Him, therefore, and ask it from Him. When asked this way, He rejoices. For if He sees that what He Himself owes is being demanded from another, He will think Himself insulted, and He will not pay you later; rather, He will justly accuse you. "In what," He will ask, "did you find me ungrateful? Do you think me poor, that you bypass me and approach others? Have you given a loan to another and demand it from this one?" For even though a man may receive it, God commanded it to be given; He Himself wishes to be the first debtor and guarantor, providing you with countless occasions to ask from Him. Do not, therefore, leave aside such facility and such abundance, and seek to receive from me who have nothing. For what reason do you show yourself to me when you give to the poor? Did I tell you "Give"? Did you hear it from me, so that you demand it from me? He said: "He who has pity on the poor, lends to God" (Prov. 19:17). Have you lent to God? Demand it from Him. But does He not pay it all back now? Truly, He does this for your own benefit. He is such a debtor, in fact, that He does not just hasten to repay what was lent—as many do—but He also acts to ensure that what was given is safely deposited. Therefore, He returns what is owed here, while He reserves what is owed there. ^C

10. Knowing these things, let us display much mercy and much humanity, both with our money and with our works. And if we see someone being mistreated and beaten in the forum, if we are able to put down money, let us put it down; if we can end the matter with words, let us not be reluctant. For there is also a reward for a word, and indeed even for sighs, and the blessed Job said as much: "But I wept over every infirm person; I sighed seeing a man in trouble" (Job 30:25). If there is a reward for tears and sighs, imagine how great the retribution is when words and solicitude and many other things are also applied. For we too were enemies of God; and the Only-Begotten reconciled us, placing Himself in the middle, and accepting blows for our sake, and suffering death. Let us therefore endeavor, we too, to deliver those who fall into such things from countless evils; we must not, as we do now, cast them into evils. When we see some rushing at each other, and one being badly treated by another, those of us standing by rejoice in others' disgrace and we set up a diabolical theater—for what could be more inhuman than this? ^D You see men being spoken ill of, tearing each other apart, rending their garments, striking their faces, and do you endure to stand by quietly? Is he who fights a bear? Or a wild beast? Or a snake? He is a man who communicates with you always, he is a brother, he is your member. Do not be a spectator, but resolve the fight; do not rejoice, but rebuke; do not provoke others to such disgrace, but hold back and separate those who are clashing. For it is the way of the impudent and the idle to rejoice in such calamities, the way of wicked and irrational men. You see a man acting shamefully, and do you not notice that you are acting shamefully yourself? And do you not rush into the middle to scatter the phalanx of the devil, and solve human evils? But, you say, do you order me to receive blows too? Yet you will not suffer that; but if you should suffer it, it will be in the place of martyrdom for you; for you suffered for God’s sake. If you are hesitant to receive blows, consider that your Lord endured the cross for your sake. For they are like men drunk and darkened, with rage as their leader and tyrant, and they have need of a man of sound mind who might help them, both the one who is being wrongly treated and the one who is mistreating—the former, that he might be delivered from suffering evil; the latter, that he might cease from inflicting evil. Approach, therefore, and offer a hand as one sober to one who is drunk. For anger produces drunkenness, a drunkenness worse than that of wine. Do you not see sailors, when they perceive some falling into shipwreck, how they hoist the sails and with great diligence hasten to rescue their companions from the waves? If those sharing the same craft provide such help to one another, it is much more fitting for those sharing the same nature to do all these things. For there is also a shipwreck here, one more destructive than that. For either the one who is harmed has blasphemed, and emptied out all his good deeds, or he has perjured himself, compelled by anger, and has fallen into hell; or...

plagues and death, and he suffers that very shipwreck himself. Go, therefore, calm that evil, and pull up those who are being overwhelmed, descending into the very sea of the storm; and, having dissolved the devil’s theater, take each one aside and advise him to calm his flame and lull his waves. ^A If the pyre is greater and the furnace becomes more grievous, do not fear; for you have many who will assist and stretch out a hand, if you only provide the beginning, and above all, the God of peace. And if you are the first to shake off the flame, many others will follow, and you yourself shall receive the reward for the things rectified by them. Hear what Christ advised the Jews who crawl upon the earth: *If you see the beast of burden of your enemy, he says, fallen, do not pass by, but raise it up (Exod. 23.5).* And yet, to raise up a fallen beast of burden is far easier than to reconcile and set straight men who are fighting. But if one ought to do this for the ass of an enemy, much more so ought one to raise up the souls of friends; and especially when the downfall is more grievous; for these do not fall into mud, but into the fire of Gehenna, not bearing the burden of anger. But you, seeing your brother lying under the load, and the devil standing by and lighting the pyre, pass by cruelly and pitilessly; which is not even safe to do in the case of a brute beast.

11. And although the Samaritan, seeing a wounded man, a stranger who did not at all belong to him, ^B both stood and placed him on his beast and led him into an inn and hired a physician and gave some money, and promised the rest (Luc. 10.35 sqq.). You, however, seeing him who has fallen not into robbers, but into cohorts of demons and a siege of anger, not in a wilderness, but in the midst of the market, not intending to spend money, nor to hire a beast, nor to send him a long way, but only to utter words, hesitate and draw back, and pass by cruelly and pitilessly. And how do you expect that God will ever be propitious to you? I will also speak to you who behave unseemly in public, to the one who wrongs and acts unjustly. Do you inflict blows, tell me, and do you kick and bite? Have you become wild, and a wild beast? And are you not ashamed, nor do you blush, behaving like a beast, and betraying your own nobility? For if you are poor, you are still free; for if you are a craftsman, you are still a Christian. For this very reason, that you are poor, it is necessary to be quiet. For it pertains to the wealthy to ^C fight, not to the poor; to the wealthy, to those who have many causes for war. But you, not having the pleasure of wealth, go about gathering for yourself the evils of wealth, enmities and contentions and fights: and you choke your brother, and strangle him, and strike him down in public while all are looking; and do not you think that you yourself are acting more unseemly, imitating the impulses of the irrational, or rather, becoming even worse than they? For all things are common to them, and they herd together with one another, and walk together; but to us nothing is common, but all things are upside down: fights, contentions, ^D revilings, and enmities, and insults. And we neither reverence the heaven into which we were called in common, all of us, nor the earth which He left common to all, nor nature itself; but anger and the love of money have swept everything away. Do you not see that man who owed the ten thousand talents, and then, after the forgiveness of those, was strangling his own fellow-servant for a hundred denarii, what evils he underwent, and how he was delivered to endless punishment? Do you not fear the example? Do you not fear lest you too suffer the same things? For we also owe the Master many and great debts; but He nevertheless withstands and is long-suffering, and neither urges us, as we do the fellow-servants, nor does He strangle or choke; and yet, if He had wished to exact from us even the smallest portion of them, we would have perished long ago. Considering these things, therefore, beloved, let us be humbled, and let us have grace toward those who owe us: for they become for us, if we philosophize, a source of the greatest forgiveness, and by giving little, we shall receive many things. What, therefore, do you demand by force, when it is necessary, if he wished to give, to forgive him, in order that you might receive the whole from God? But now you do everything and use force and contend, so that nothing of your own may be forgiven you; and you seem to be wronging your neighbor, but against yourself you push the sword, increasing the punishment in Gehenna; but if you philosophize a little here, you make the accounts for yourself mild. For God wishes us to begin such generosity for this reason, that He might take an occasion to bestow more upon us. Whomsoever, therefore, you have as debtors both of money and of sins, having released all as free, demand from God the reward for such magnanimity. For as long as those are debtors to you, you will not have God as a debtor; but if you release those, you will be able to hold God, and demand with much generosity the reward for such philosophy. For if a man, having come and seen you holding the one who is liable, and having ordered you to release that one, and to have the account regarding him toward himself, would not choose to be ungrateful after the forgiveness, since he has transferred the whole upon himself; how will God not render many times and ten thousand times more, when, because of His own command, we release those who are liable to us, having brought no accusation, neither small nor great, and let them go having become released from liability? Let us not, therefore, consider the temporal pleasure which is produced in us from demanding those who are liable, but the damage, how much we will undergo in the future from this, injuring ourselves in the immortal [goods]. Having therefore become superior to all, let us grant both money and offenses to those liable to us, that we may make the accounts mild for ourselves; and what we were not able to accomplish through other virtue, having attained this through not bearing malice toward neighbors, let us enjoy the eternal goods, by the grace and philanthropy of our Lord Jesus Christ, to whom is the glory and the power, now and always and unto the ages of ages. Amen.

HOMILY XVI

Ch. 5. v. 17. *Do not think that I have come to annul the law or the prophets.*

1. For who suspected this, or who brought the charge, so that He should make a response for this? For He had not yet

^A commanded men to be meek, and gentle, and merciful, and pure in heart, and to strive for righteousness, and He did not indicate anything of this sort, but rather the exact opposite of this. Why then did He say this? Not without reason or in vain; but since He was about to introduce greater things than the ancient precepts, saying, "You have heard that it was said to those of old, 'You shall not murder'; but I say to you, 'Do not be angry'" (Matt. 5:21), in order to open up a certain divine and heavenly way, and lest the novelty of the matter should disturb the minds of the hearers and lead them to doubt what was said, He makes use of this preliminary caution. For even if they did not fulfill the law, they were yet possessed of great affection for it; and although they violated it daily, they still wished the letter of the law to remain intact and for nothing to be added to it—nay, they even upheld certain things added by their rulers, which certainly tended not to the better but to the worse. For they destroyed the honor due to parents by these additions, and ruined many other things by such untimely additions.

Since, therefore, Christ was not of the priestly tribe, and what He was about to introduce was a sort of addition, one that did not diminish but increased virtue, foreseeing both these things that were going to disturb them, before He took care to have those admirable laws ^B written down, He rejects that which was going to enter their minds. What, then, was that which might creep in and be brought as an objection? They thought that when He said these things He was doing so for the sake of annulling the ancient legal ordinances. He therefore heals this suspicion. Nor does He do this only here, but also elsewhere. For because they believed Him to be an adversary of God, in that He did not keep the Sabbath, in order to remove this suspicion of theirs, He also there brings forth defenses, those that are appropriate to Himself, as when He says, "My Father is working, and I am working" (John 5:17); others, however, are put forward in a more humble manner, as when He brings into the midst the sheep lost on the Sabbath, and shows that the law had been broken for its salvation, and mentions also circumcision, which effects the same thing (Matt. 12:11-12). It is, of course, for this reason that He speaks with more humble words, so that He might eliminate that opinion by which He was thought to be an adversary of God. Therefore, He who by word alone had raised countless dead, when He called Lazarus, added a prayer ^C (John 11:41); then, lest He be shown to be lesser than His Father on this account, and to correct this suspicion, He added: "These things I said for the sake of the crowd standing around, that they may believe that You sent Me" (Ibid. v. 42). He does not do everything as if by His own authority, so that He might adapt Himself to their infirmity; nor, again, does He do everything with preceding prayers, lest He leave to posterity an argument for suspicion, as if He were weak and impotent, but He mixes these things with those. He does not do this without a balance, but with a prudence that is proper to Him. For He both does greater things as if having the power, and in lesser things He looks toward heaven. For when He forgives sins, and when He reveals secrets, and opens paradise, when He casts out demons, and cleanses lepers, and restrains death, and raises countless dead, He does all things by His command; but when He made many loaves out of a few, which was much less, then He looked toward ^D heaven, showing by everything that He does not do this out of infirmity. For how would He who could do greater things with authority have had need of prayer in lesser things? But, as I have already said, He does this to check their impudence. Consider the same thing when you see Him putting forward humble words. For there are many causes for words and works of this sort; for example, so that He might not be thought to be alien to God, so that He might instruct and heal all, so that He might teach humility, so that He might be clothed in flesh, so that the Jews might not be able to hear everything at once, so that He might teach that no one should speak grand things about himself. And therefore, by frequently saying many humble things about Himself, He leaves the great things to be said by others.

2. For when He was speaking with the Jews, He said: "Before Abraham was, I am" (John 8:58); but His disciple not so, but, "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). Again, that He Himself made heaven and earth and sea, and all things visible and invisible, He Himself never said clearly; but the disciple, with great boldness, suppressing nothing, says it once, twice, and many times: "All things were made through Him, and without Him nothing was made" (Ibid. v. 3); and, "He was in the world, and the world was made through Him" (Ibid. v. 10). And why do you marvel if others said greater things about Him than He Himself did, since, while showing many things through His works, He did not speak them clearly through His words? For that He Himself made man, He shows clearly through the blind man; but when there was speech about the formation made in the beginning, He did not say, "I made," but, "He who made, made them male and female" (Matt. 19:4; Gen. 1:27). And that He created the world and the things that are in it, He showed through the fish, through the wine, through the loaves, through the tranquility on the sea, through the rays of the sun which He averted on the cross, and through many other things; yet He never said it clearly in words: but the disciples often say it, John, Paul, Peter. For if those who night and day heard Him speaking, and saw Him performing miracles, to whom He solved many things in private, and had given such power that they even raised the dead, and had rendered them so perfect that they left all things for His sake—after such virtue and philosophy, they could not bear all things before they received the Holy Spirit: how would the Jewish populace, devoid of understanding, who had not reached such virtue, who were present at only a few of His deeds and words by chance, not have believed Him to be alien to the God of all, if He had not used such condescension and indulgence in all things? For this is why, when He was breaking the Sabbath, He did not introduce such a piece of legislation before; but He brings forward various and many justifications first. But if, being about to break one commandment, He uses such caution in His words, lest He strike the hearers, much more, when He was about to add a whole law to the whole law, He had need of much preparation and care, lest He disturb the hearers.

Why Christ does not always clearly call himself God.

^A For if the addition to the Law so much disturbed them, much more would it have done so to declare Himself God. Therefore He speaks many things far beneath His own worth; and here, being about to proceed to the addition to the Law, He makes use of much introductory preparation. He did not say only once, that I do not destroy the Law, but He took it up again a second time, and added something greater. For having said, Do not think that I came to destroy, He added, I came not to destroy, but to fulfill. This stops not only the impudence of the Jews, but also stitches up the mouths of the heretics who say the Old Testament is from the devil. For if Christ came to destroy that one's tyranny, how does He not only not destroy it, but even fulfill it? For He did not only say, I do not destroy—although that would have sufficed—but also, To fulfill, which was not only the act of one not opposing, but of one strengthening it. And how, he says, did he not destroy; and how did he fulfill, either the Law or the prophets? The prophets, indeed, in that He confirmed by His works all that was said concerning Him; wherefore even the evangelist said concerning each, That it might be fulfilled which was spoken by the prophet; both when He was born, and when the children sang the wondrous hymn to Him, and when He sat upon the ass, and in many other things He fulfilled this same thing; all of which ^B would have been destined to remain unfulfilled, if He had not been present. But the Law He fulfilled not by one way only, but by a second and a third also. By one, in that He transgressed none of the legal requirements. For that He fulfilled all, hear what He says to John: For thus it is fitting for us to fulfill all righteousness. And to the Jews He said: Which of you convicts me of sin? And to the disciples again: The ruler of this world comes, and finds nothing in me. And the prophet also said from above, that He committed no sin. By this way, then, He fulfilled it by one; by another, in that He did this also through us. For this is the wondrous thing, that not only did He Himself fulfill it, but He also granted this to us. Which Paul also declaring said: That Christ is the end of the law for righteousness to everyone who believes. And he said that He condemned sin in the flesh, that ^C the requirement of the Law might be fulfilled in us who do not walk according to the flesh. And again: Do we then annul the law through faith? God forbid. But we establish the law. For since the Law strove to do this, to make man righteous, but was powerless, He Himself having come, and introducing a way of righteousness, that through faith, He established the purpose of the Law; and what that one could not accomplish by the letter, this He Himself achieved through faith. For this reason He says: I came not to destroy the Law.

On the fact that Christ's precepts are a supplement to the old law

If anyone, however, should diligently explore, he will find another supplement, and that done. What is it? That of the coming legislation, which He was about to deliver. For it was not a repeal of the former, but an extension and supplement of what was said. For the non-repeal of the earlier, but their ^D extension and supplement, was the fulfilling of those things. Therefore He also cast the seeds of these beforehand, teaching them unsuspectingly, since He was going to be suspected by the comparison of the old and new laws of being in opposition; He makes use of the introductory preparation. For He had already laid them down enigmatically through what was said. For, Blessed are the poor, is the same as, not to be angry; and, Blessed are the pure in heart, as, not to look upon a woman to desire her; and, Not to lay up treasures on earth, agrees with, Blessed are the merciful; and to mourn, and to be persecuted, and to be reproached, is equal to entering through the narrow gate; and to hunger and thirst for righteousness, is nothing else but that which He says after these things, that, Whatever you wish that men would do to you, you also do to them. And having blessed the peacemaker, He has again said almost the same thing, when He commanded to leave the gift, and to hasten to the reconciliation of the offended one, and to be well-disposed to the adversary. But there He had set the rewards of those who perform them, but here the punishments of those who do not. Wherefore there He said that the meek shall inherit the earth; but here, that he who calls his brother a fool shall be liable to the hell of fire. And there, that the pure in heart shall see God; but here, that he who has looked lustfully is a finished adulterer; and having called the peacemakers sons of God there, here He threatens from another side, saying: Lest the adversary deliver you to the judge. Thus also, while blessing the mourners and the persecuted in the preceding, in those that follow, while establishing this very thing, He threatens destruction to those who do not come this way; for those who walk through the broad way, He says, end there. And, You cannot serve God and mammon, seems to me to be equal to, Blessed are the merciful, and, Those who hunger for righteousness. But, as I said, since He is going to speak of them more plainly, and not only more plainly, but also to add more to what was said (for He no longer seeks merely the merciful, but also commands to give up the tunic; nor merely the meek, but also to turn the other cheek to the one who wants to strike), He removes the opposition that previously appeared to be. For this reason, what I already said, He did not speak this even once, but even a second time. For having said, Do not think that I came to destroy, He added: I came not to destroy, but to fulfill. For truly I say to you: Until heaven and earth pass away, one iota or one tittle will by no means pass from the Law, until all be done. What He says is this: It is impossible for it to remain unfinished, but even the smallest part of it must be fulfilled. Which He Himself did, having completed it with all accuracy. Here He hints to us that the whole world also is transformed. And if one should examine carefully, he will find a third way in which this has happened. What is it? That of the future legislation, which He was about to deliver, if He were about to deliver it. For the things said were not the removal of the former, but all things were being transformed, and it was a tension and fulfillment of the matters. For not to be angry is not a destruction of the commandment about not killing, but a fulfillment and greater security; and the same for all the other commandments. Wherefore He also cast the seeds of these before, so as to lift up the hearer, and to show that He was justly introducing another way of life; since He was about to change the world, and to call the human race to another fatherland, and to a higher way of life. Whoever therefore breaks one of these least commandments, and teaches men so, shall be called least in the

^A kingdom of heaven. After He has cleared Himself of the evil suspicion, and silenced the mouths of those who wished to contradict Him, then at last He also strikes fear and threatens with great severity regarding the future law. For that He said this not concerning the ancient laws, but concerning those that He Himself was about to impose, hear what follows. I say to you, He says, unless your righteousness exceeds that of the scribes and Pharisees, you will not enter into the kingdom of heaven. But if He were threatening regarding the ancient law, why did He say, "Unless it exceeds"? For those who were doing the very same things that they were doing, could not exceed according to the definition of righteousness. But what was that which exceeded? Not to be angry, not to look at a woman in an lustful way.

^B 4. Why did He call them "least," even though they are so great and sublime? Because He was about to introduce His own legislation. Just as He humbled Himself and spoke of Himself with moderation in many places, so He deals also with His own law, so that He may teach us also here to act with moderation in all things. Furthermore, because there seemed to be a suspicion of innovation, He uses a more restrained manner of speaking for the time being. But when you hear "least in the kingdom of heaven," do not suspect anything other than Gehenna and punishment. For He is accustomed to call "the kingdom" not only the enjoyment of it, but also the time of the resurrection and that terrible coming. For how would it be reasonable that he who calls his brother a fool, and who violates one ^C of the least commandments, should fall into Gehenna; but he who has broken all the commandments, and led others to do the same, should be placed in the kingdom? He does not, therefore, say this, but that such a one will be "least" at that time, that is, cast out and last. But "last" at that time will fall into Gehenna.

For, being God, He foresaw the negligence of many, and that there would be some who might think that those words had been spoken only by hyperbole, and who might reason concerning the laws and say: "If, therefore, someone calls another a fool, is he punished? If he has looked at a woman simply, does he become an adulterer?" Therefore, removing that slothfulness, He directs the greatest threats against both sides—both to those who transgress and to those who induce others to this. Seeing the threats, therefore, let us neither transgress ourselves, ^D nor let us turn away those who wish to observe these things. "Whoever therefore does and teaches," He says, "shall be called great." For we must be useful not only to ourselves, but also to others. For the reward is not equal for one who prepares himself to do rightly and for one who brings another along with him to do the same. For just as to teach and not to do condemns the teacher—for He says: "You who teach another, do you not teach yourself?" (Rom. II, 21)—so to do and not to lead others to do also diminishes the reward. It is necessary, therefore, to be supreme in both, and when you have brought yourself first to doing good, one must pass on to the care of others. For this reason, He set works before teaching, showing that one best prepares himself to teach in this way, and in no other way whatsoever. For he would be about to hear, "Physician, heal yourself" (Luc. IV, 25). For he who, when he cannot teach himself, attempts to set others right, will be mocked by many; indeed, he will not even be able to teach, as his very works testify to the contrary. If, however, he is perfect in both, he shall be called great in the kingdom of heaven. "I say to you, unless your righteousness exceeds that of the scribes and Pharisees, you will not enter into the kingdom of heaven." Here He calls every virtue "righteousness," just as, speaking of Job, He said: "And the man was blameless, just" (Job I, 1). According to this justification, Paul also called him just to whom he said the law was not laid down: "For the law is not laid down for the just" (1 Tim. I, 9), implying that the term is used for general virtue. But you, weigh for me the increase of grace, when He wills that his disciples, still unrefined, should be better than the teachers of the old law. He mentions the scribes and Pharisees here not as wicked, but as virtuous; for if they were not virtuous, He would by no means say that they possess righteousness, nor would He compare a non-existent righteousness with one that exists. Reflect, however, in this place how He commends the old law while comparing it with the new, which certainly declares it to be of the same family and kin to this one: for "more" and "less" are of the same kind. He does not, therefore, disparage the old, but wishes it to be increased and extended, which, if it had proceeded from an evil source, He would no longer have sought anything in it, nor would He have made it more perfect, but would have cast it away. And how, you will say, if it is such, does He not already bring them into the kingdom? He certainly does not bring in those who lived after Christ's coming, as those who, having obtained a greater virtue, must undergo greater contests: for He brings all its own pupils into it. "For many," He says, "will come from the east and the west, and will recline in the bosom of Abraham, and Isaac, and Jacob" (Matth. VIII, 11). Lazarus, certainly, who enjoys great rewards, appears dwelling in his bosom (Luc. XVI, 23). And as many as shone forth in the old law, they attained it through that. Christ, however, if that law were evil and alien, would not have fulfilled it all. For if He had done this only to attract the Jews, and not to show that it is of the same family and kin to the new law, why did He not also fulfill the laws and customs of the Gentiles, to lead the Gentiles to Himself?

It is clear from everywhere, then, that it is not because it is evil that He does not bring them in, but because it is the time for greater commandments. And even if it is more imperfect than the new, that certainly does not prove that it is evil; otherwise, the new would fall into the same condition. For the knowledge of this, if compared with the knowledge of the future life, is small and imperfect, and passes away when that comes. For, "When the perfect has come," He says, "then what is in part will be destroyed" (1 Cor. XIII, 10), which is exactly what happened to the old by the new. Yet we will not blame it on that account, even if it does cease when we obtain the kingdom: "For then what is in part will be destroyed," He says; yet we call it great. Since, therefore, the rewards are greater, and the power of the Spirit is fuller, we rightly

^A refrain from murder; and he who bridles his anger shall much more keep his hands to himself. For the root of murder is anger. He, therefore, who cuts off the root will much more do away with the branches; or rather, he will not even allow them to be born in the first place.

Why, then, was this law given, if not to destroy the Law, but to guard it more fully? For what was the Law intending when it commanded these things? Was it not that no one should murder his neighbor? So, for one who was fighting against the Law, it would have been to command murder; for to murder is the opposite of not murdering. But if He does not even permit one to be angry—which is what the Law intended—He establishes this all the more. For one who is practicing not to murder will not refrain from murder in the same way as one who has also destroyed his anger; for the latter stands much farther away from the rash act.

But that we may refute them in another way, let us bring all that they say into the middle. What, then, are the things they say? They say that the God who made the world, who makes His sun rise on the wicked and the good, who rains on the just and the unjust (Matt. 5. 45), is evil. The more moderate among them, forsooth, reject this, but while calling Him just, they rob Him of being good, and they grant to Christ another Father—one who does not exist, and who did not make any of the things that exist. And they say that the one who is not good remains in His own things and preserves His own, but that the good One covets the things belonging to others—things of which He was not the creator—and suddenly wishes to become their savior. Do you see the children of the devil, how they speak from the fountain of their father, alienating the creation from God, while John cries out, "He came unto his own" (John 1. 11), and "The world was made by him"?

Then, after examining the ancient Law, which commands an eye to be put out for an eye, and a tooth for a tooth, they demand greater graces. For no longer is there a land flowing with milk and honey, nor a flourishing old age, nor large families, nor grain and wine, nor flocks and herds; but heaven, and the good things in heaven, and adoption, and brotherhood with the Only-Begotten, and fellowship in the inheritance, and to be glorified and to reign together, and those ten thousand rewards. ^B And that we have enjoyed greater help, hear Paul saying: "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life hath made me free from the law of sin and death" (Rom. 8. 1-2).

Having, therefore, threatened those who transgress, and having set great rewards for those who succeed, and having shown that He justly demands more of us than the former measures, He now begins the legislation, not simply, but by way of a comparison with the ancient laws; wishing to show two things: that He is legislating these things not in opposition to the former, but in very harmony with them, and that it is reasonably and very opportunely that He adds the latter to the former. And that this may become clearer, let us hear the very words of the Lawgiver. What, then, does He say? "Ye have heard that it was said by them of old time: Thou shalt not kill" (Exod. 20. 13). ^C And yet He is the One who also gave those former things; but for the time being, He puts them forward impersonally. For if He had said, "Ye have heard that I said to them of old," the statement would have been unpalatable and would have stood against all those who were listening; or if, again, He had said, "Ye have heard that it was said to them of old by my Father," and had then added, "But I say unto you," the arrogance would have seemed greater. For this reason, He stated it simply, aiming only at this one thing: to show that He came at the fitting time to speak these things. For by saying, "It was said to them of old," He hinted at the long time since they had received this commandment. And He did this to shame the listener who was sluggish to advance toward the higher commandments; just as a teacher might say to a lazy child: "Do you not know how much time you have spent studying syllables?" And even He, by the name of the ancients, henceforth calls them to the higher teachings, as if He were saying: "You have had enough time practicing these things, and it is necessary henceforth to hasten toward those that are higher." ^D And it is well done that the order of the commandments is not confused, but that He begins from the first, from which the Law itself had its beginning; for this, too, is a sign of showing their harmony.

"But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment." Do you see the perfected authority? Do you see the manner appropriate to a Lawgiver? Which of the prophets ever spoke thus? Which of the just? Which of the patriarchs? None; but, "Thus saith the Lord." But the Son is not so. For the former declared the things of the Master, but this One speaks the things of the Father. When, then, I say the things of the Father, I say My own things; "For all mine are thine, and thine are mine" (John 17. 10). And they legislated for their fellow servants, but He for His own servants. Let us, therefore, question those who cast out the Law: Is not to be angry the opposite of not murdering, or is this rather the completion and establishment of that? It is evident that this is the fulfillment of that, and for this reason, it is greater. But let us imagine that the whole Law has been dissolved, and that no one fears any punishment from it, but that it is allowed to all the wicked, with all boldness, to use their own ways—to the adulterers, and the murderers, and the thieves, and the perjured, and the parricides; would not everything have been turned upside down, and would not cities have become filled with ten thousand pollutions and murders?

This is known to everyone. For if, when laws and fear and threats are in force, the malicious wills of men are with difficulty restrained, if this caution had been removed, what would prevent malice from reigning? What plague would not have pervaded human life? For it would not only be cruel if wicked men were permitted to do what they wished; but there would be another result no less pernicious than that: if anyone were wronged without cause, and suffered evil for no reason, he would remain without help and be neglected. ^A Tell me, if someone were to gather together wicked men from all sides, and arming them with swords, were to order them to go around the entire city and slaughter everyone they met, could anything be imagined more inhumane? On the contrary, if someone else were to throw those armed men in chains into prison with vehemence, and were to snatch away from the hands of the iniquitous those who were about to be killed, could anything be called more humane? Therefore, transfer these examples to the law. For he who orders an eye to be put out for an eye has cast a kind of strong bond upon the souls of the wicked, and is like him who restrained those armed with swords; but he who would subject them to no punishment would, by this license, almost arm the murderer, and would imitate him who sent men armed with swords throughout the entire city. And the legislator of both Testaments is the same. Do you see how they are full not of ^B cruelty, but of great kindness? But if, on account of this, you call the legislator troublesome and burdensome, what, I ask, is more troublesome and more burdensome: not to kill, or not to be angry? Who is stricter: he who exacts punishment for homicide, or he who exacts it for anger? He who subjects an adulterer to punishment after the deed is done, or he who orders punishment to be paid for the concupiscence itself, and immortal punishments at that? See that the argument has been turned against them. For the God of the Old Law, whom they say is cruel, will be found to be gentle and mild; but the God of the New Law, whom they confess to be good, is (according to their foolishness) troublesome and burdensome. For we say that there is one and the same legislator of both Testaments, who dispensed all things as was fitting, and adapted the difference of each law to the difference of the times. Therefore, neither are those precepts cruel, nor are these ^C burdensome or troublesome; but both proceed from one and the same providence.

That the Old Law was also given by Him

perjury and false testimony. Do not, therefore, look at the fact that it is a bare word; but examine whether it does not hold great danger. Are you ignorant that in the time of enmity, when anger is inflamed and the soul is on fire, even the smallest thing appears great, and that which is not overly insulting seems burdensome? And often these small things have brought about murder and overturned entire cities. For just as when there is friendship even things that are burdensome are light, so when there is enmity, even small things appear unbearable; and even if they are said simply, they are thought to have been said with malicious intent. And just as with fire, if the spark is small, even if infinite wood is placed near it, it does not easily catch—but if the flame becomes strong and high, it lays hold not only of wood, but easily of stones and all the material that falls into it, and through those things by which it is accustomed to be extinguished, it is the more inflamed (for some say that at that point, not only wood and oakum and other combustible things, but even water thrown upon it fans its power all the more); thus also it happens with anger: whatever anyone utters immediately becomes fuel for this evil fire. ^B All these things Christ, checking beforehand, condemned the one who is angry without cause by judgment (for this reason he also said, "Whoever is angry shall be liable to judgment"), and the one who says "Raca" to the Sanhedrin. But as yet these are not the great things, for the punishments here are temporal. For this reason, he added the fire of hell to the one who calls another a fool, now for the first time uttering the name of hell. For having previously spoken much concerning the kingdom, then he mentioned this, showing that the former is of his own philanthropy and counsel, but this is of our own negligence. And see how he advances little by little in the punishments, almost as if apologizing to you, and showing that he himself wishes to threaten nothing of the kind, but we are dragging him into such sentences. For observe: I said, he says, "Do not be angry without cause, lest you be liable to judgment." You have despised the former. See what anger has produced: it immediately led you to insult, for you called your brother "Raca." Again, I have set another punishment, the Sanhedrin. If, even after overlooking this, you proceed to what is harsher, I shall no longer punish you with these moderate things, but with the immortal torment of hell, so that you do not henceforth leap headlong into murder. For there is not, there is not anything more unbearable than insult, and that which is most able to bite a man’s soul. And when the very word of insult is yet more striking, the fire becomes double. Do not, therefore, think it a random thing to call one a fool. For when you remove from your brother that by which we are distinguished from unreasoning creatures, and by which we are most of all human—namely, the mind and the understanding—you have deprived him of all his nobility. Let us not simply pay attention to the words, but, by considering the things themselves and the passion, let us reckon what an equal wound this word produces, and to how great an evil it advances. For this reason, Paul also excluded from the kingdom not only adulterers and the effeminate, but also the revilers; and rightly so. For the insulter damages the good of love, and clothes his neighbor in thousands of terrors, and produces continuous ^C enmities, and tears apart the members of Christ, and drives away the peace desired by God day by day, giving the devil great wide space through insults, and making him stronger. For this reason Christ also, cutting through the nerves of his power, introduced this law. For he cares much for love. For this is the mother of all good things, and the mark of the disciples, and that which holds together all that concerns us, this is indeed the greatest of all. Rightly, therefore, he removes with much intensity the roots and the sources of the enmity that damages it. Do not, therefore, think that what is said is some exaggeration, but having reflected upon the things accomplished by them, marvel at the gentleness of these laws. For nothing is so important to God as that we be united and bound to one another. For this reason, both through himself and through his disciples, and those in the New and those in the Old [Testament], he makes much discourse on behalf of this commandment, and he is a fierce avenger and punisher of those who despise the matter. For indeed, nothing so introduces and roots all wickedness as the removal of love. For this reason he also said: "When iniquity abounds, the love of many will grow cold." Thus Cain became a fratricide, thus Esau, thus the brothers of Joseph; thus thousands of evils were ushered in, when this was torn apart. For this reason he himself removes with much precision from every side those things that damage it.

9. And he does not merely stop at the things already mentioned, but he further adds other things, through which he shows how much he cares for it. For having threatened through the Sanhedrin, the judgment, and hell, he again added other things in harmony with the former, saying thus: "If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift before the altar, and go, first be reconciled to your brother, and then coming offer your gift." O the goodness! O the surpassing philanthropy! ^D [He places] the honor of his neighbor above the honor [due] to himself; showing that he did not threaten the former things out of any enmity, nor out of a desire for punishment, but out of great affection. For what could be more gentle than these words? Let my worship be interrupted, he says, so that your love may remain; for this, too, is a sacrifice—the reconciliation toward one’s brother. For this reason he did not say, "After offering," or "Before offering," but with the very gift lying there, and the sacrifice having its beginning, he sends him to be reconciled to his brother; and he does not order him to finish what is laid out, nor [to wait] until he has presented it, but while it is in the middle he orders him to run there. For what reason does he order this to be done, and why? These two things, as it seems to me, he is hinting at and establishing: one, which I have said, wishing to show that he values love highly, and considers this to be the greatest sacrifice, and without this he does not even accept that [the gift]; and the second, by imposing an inevitable necessity of reconciliation. For the one ordered not to offer previously until he is reconciled, even if [he does not act] out of the [love] toward one's neighbor...

^A, he will hasten to run to the one who has been offended and dissolve the enmity. For this reason, He has spoken the most graphic things, both instilling fear and stirring up. For, having said, *Leave thy gift there*, He does not stop there, but adds, *Before the altar* (and brings him back again from that place into trembling), and *Go thy way*. And not simply said, *Go*, but added, *First, and then coming, offer thy gift*. By all these things, He shows that the altar does not receive gifts from those who have enmities against each other. Let them hear who remember [offenses], all who approach with enmities; let them hear also who are not yet initiated, for the discourse in a way pertains to them as well. For they, too, offer a gift and a sacrifice—I mean prayer and alms. For that these are a sacrifice, hear the Prophet saying: *A sacrifice of praise shall honor me* (Ps. XLIX, 23); and again, *Sacrifice unto God the sacrifice of praise* (Ibid. v. 14); and, *The lifting up of my hands as an evening sacrifice* (Ps. CXL, 2). Therefore, even if you offer prayer with such a mind, it is better to leave off the prayer and come to be reconciled with your brother, and then offer the prayer. For it is for this that all things were done; for this God became man, and did all those things, that He might gather us together. Here He sends the one who has done the injury to the one who has suffered it; but in the prayer He leads the one who has suffered the injury to the one who did it, and reconciles them. For there He says, *Forgive men their debts* (Matt. VI, 14); here, *If he hath aught against thee, go to him*. Nay, indeed, here it appears to me that He sends the one who has suffered injury; wherefore He does not say, *Reconcile thyself to thy brother*, but, *Be reconciled*. And while this seems to be spoken regarding the one who did the injury, the whole is spoken from the person of the one who has suffered. For if you are reconciled to him, He says, through your love toward him, you will have Me also accessible, and with much confidence you will be able to offer the sacrifice. But if you are still indignant, consider that I am willingly held in contempt by my command, so that you may become friends. And let this be to you a consolation in wrath. He did not say, When you have been greatly offended, be reconciled; but, Even if he have any trivial thing against you. Nor did He add, Whether justly or unjustly; but simply, If he have aught against you. For even if justly, not even so is it becoming to foster enmity for longer; since Christ was also justly angry with us, yet He gave Himself to be slain for us, not imputing those sins to us. ^B

Christ’s diligence in reconciling enmities. That one should not delay in good works.

Therefore, Paul, in another way, urging us toward reconciliations, said: *Let not the sun go down upon your wrath* (Eph. IV, 26). For as Christ here [deters] from the sacrifice, so Paul there urges toward the same thing from the day. For he fears the night, lest perhaps, receiving the wounded man alone, it may cause a greater sore . For in the day there are many who pull away and distract; but in the night, when one is alone and turns these things over in his mind, the waves swell, and the tempest becomes greater. Therefore, Paul, anticipating these things, wishes the reconciled person to be handed over to the night, so that the devil may not be able to seize any handle from the quiet to kindle the furnace of wrath and make it more vehement. Thus also Christ does not permit one to delay even the slightest bit, lest when the sacrifice is completed, he become more negligent, and defer from day to day. For He knows that this disease of the soul requires much speed; and as a wise physician not only occupies himself in applying things that preserve from diseases, but also shows which things can heal, so He also acts. For when He forbids one to be called a fool, that is a preliminary remedy for avoiding enmity; but when He commands reconciliation, he cuts off the diseases that are wont to arise after enmity. See, moreover, how vehemently each is put. For there He threatened hell; here, however, He does not receive the gift before reconciliation, showing that wrath is vehement, and by all these things uprooting both the root and the fruit. And first, indeed, He says, *Be not angry*; afterwards, *Do not revile*. For both these things foster and increase each other: from enmity, reviling; from reviling, enmity. And therefore, now to the root, now to the fruit, He applies a remedy, that He may prevent the evil from arising: but if it has sprouted and bears the most wicked fruit, He burns it up from every side. Therefore, after He spoke of judgment, the council, and hell, and discussed His own sacrifice, He adds other things again to these words: ^C *Be agreeing with your adversary quickly, while you are with him in the way*. For lest you should say, What then if I suffer injury? What if I am despoiled of goods, and dragged to a tribunal? This handle and excuse also He removed; for He commands you not even so to harbor enmities at any time. Furthermore, because that was a great commandment, He gives counsel from present things, which, indeed, are wont to hold the attention of the duller [sort] more than the future. For what do you say, He says, that he is more powerful and harms you? He will harm you more, therefore, if you do not appease him, and if you are compelled to go into prison. For then, with him calmed, although you have lost your money, you will have a free body; but on the contrary, if you are placed under the sentence of the judge, you will be bound in chains and will pay the ultimate penalty. But if you avoid that litigation, you achieve two goods: that you suffer nothing unpleasant, and that the good work is credited to you, not to his violence. But if you are not willing to obey these things, you will not harm him as much as you will yourself. Consider, however, here how He urges him: for after He said, *Be agreeing with your adversary*, He added, *Quickly*; and not content with this addition, He sought another increase of speed, saying, *While you are with him in the way*; by these things impelling him and urging him with great vehemence. For nothing so subverts our life as if we delay and procrastinate in the operation of good things. For often that has been the cause of our failing in all things: just as Paul also says: *Before the sun goes down, release your wrath* (Eph. IV, 26); and higher up, Christ Himself: *Before you complete the oblation, be reconciled*. Thus also in this place He says, *Quickly, while you are with him in the way*, before you approach the doors of judgment, before you are stationed at the tribunal, and are finally placed under the power of the judge. For before the entrance, all things are in your power; but once you have entered those thresholds, however much you stir yourself, you will not be able to dispose of your affairs at your own will, having been reduced under the power of another. But what is it to be agreeing? It signifies either, "Be willing to suffer loss," or, "Pass judgment as if you were acting in his person," so that you may not violate rights out of self-love: but deliberating on another's business as if it were your own, so pass sentence. But if that is a great thing, do not marvel. For it is for this reason that He brought forward all those beatitudes, that, the auditor's soul having been smoothed and prepared, He might make it more apt to receive all these laws. ^D

^A 11. Some desire that by "the adversary" here be understood the devil, and they think that we are bidden to possess nothing of his—for this is to be well-disposed towards him—as though after our departure from here it were not possible to be reconciled, now that the inevitable punishment awaits us. But to me it seems that He is speaking of the judges of this age, of the road to the tribunal, and of this prison. For since He has exhorted us by means of the higher things and the things that are to come, He inspires fear also by means of the things of the present life. This is what Paul does as well, urging the auditor both by the things to come and by the things present. As, for instance, when he leads [one] away from evil, he shows the ruler armed against the evildoer, saying: *But if you do wrong, be afraid; for he does not bear the sword in vain, for he is God’s minister* (Rom. 13: 4). And again, when he bids one to be subject to him, he posits not only the fear of God, but also his threats and his concern: *It is necessary to be subject, not only because of wrath, but also because of conscience* (Ibid. v. 5). For, as I said, these things that are visible and close at hand are more accustomed to correcting those who are simpler. Wherefore Christ also mentioned not only Gehenna, but also the tribunal, the conveyance [to it], and the prison, and all the misery there, through all these things uprooting the roots of murder. For he who is neither insulted, nor brought to judgment, nor extending enmity, how will he ever commit murder? Thus, it is clear from this that our own advantage lies in the advantage of our neighbor. For he who is well-disposed to his adversary will benefit himself far more, ridding himself of tribunals, prisons, and the misery there.

Let us therefore obey what is said, and let us not resist, nor contend against it; for truly these commandments possess within themselves, even before the rewards, both the pleasure and the benefit. But if to the many it seems burdensome and provides much labor, consider that you are doing these things for Christ's sake, and the painful will become sweet. For if we always have this thought, we shall experience nothing burdensome, but shall harvest much pleasure from every side. For the labor will no longer appear as labor, but the more it is intensified, the sweeter and more pleasant it will become.

^B The hope of the heavenly crown calls one away from evil habit. By God’s help and our work, it is accomplished. ^C When, therefore, the habit of evils charms you, and the desire for money, set out against it that reflection which says that we shall receive a great reward, having scorned temporary pleasure; and say to your soul: "Do you grieve much, because I deprive you of pleasure? But rejoice, because I am procuring heaven for you." You do not do this for man, but for God. Endure, therefore, for a little while, and you will see how great is the gain; wait patiently for the duration of the present life, and you will receive an immutable portion. For if we discourse to it in such a way, and not only consider the burden of virtue but also calculate the crown that comes from it, by what reasoning can we be excused if, after such great consolation, we do not approach virtue? It is sufficient for us, instead of everything, to have the rationale of our labors and to be clearly persuaded that it is for God's sake that we endure all these things. For if anyone possesses the king as a debtor, he considers that he has sufficient security for his whole life; consider how great the security will be for you, having made the philanthropic and ever-living God a debtor to yourself for both small and great achievements.

Do not, therefore, put before me labors and sweats; for God has made virtue light not only by the hope of things to come, but also by another way, by working with us everywhere and assisting us. ^D And if you only wish to bring a little zeal, all the other things follow. For it is for this reason that He wishes you also to labor a little, that your victory might also be yours. And just as a king wishes his own child to be present in the battle array and to appear—so that the trophy might be credited to him—while he himself accomplishes the whole, so also does God act in the war against the devil. For He asks from you only this: that you demonstrate genuine enmity toward him; and if you provide this to Him, He Himself accomplishes the entire war. And if wrath should inflame you, or the desire for money, or any other tyrannical passion, He arrives quickly, if He sees you alone preparing and girding yourself to face it; and He makes everything easy, and keeps you above the flame, just as He did those children then in the Babylonian furnace—for they, too, contributed nothing more than their resolve.

In order, then, that we, too, by destroying here such a furnace of disordered pleasure, might escape the Gehenna there, let us every day both deliberate, and take thought, and act, drawing to ourselves the benevolence of God through our resolve concerning good things and our frequent prayers. For in this way even those things that now seem unbearable will be easiest, light, and desirable. For as long as we are in the passions, we consider virtue to be rough, difficult, and steep, and vice to be desirable and most pleasant; but if we withdraw a little from these, then that [the former] will appear loathsome and deformed, and this [the latter] easy, and light, and desirable. And it is possible to learn these things clearly from those who have achieved them. Hear, at least, how Paul is ashamed to speak of those things even after his release: *For what fruit did you have then in those things of which you are now ashamed?* (Rom. 6: 21). But this [virtue], he says, is even after the labor light, calling the painfulness of the tribulation "momentary and light" (2 Cor. 4: 17), and rejoicing in sufferings (Col. 1: 24), and exulting in tribulations (Rom. 5: 3), and taking great pride in the marks [*stigmata*] received for Christ (Gal. 6: 17).

In order, therefore, that we, too, might be established in this habit, regulating ourselves every day by the things mentioned, and forgetting the things that are behind, and stretching ourselves toward the things that are ahead, let us press on toward the prize of the upward call, which may we all attain, by the grace and philanthropy of our Lord Jesus Christ, to whom be glory and power unto the ages of the ages. Amen.

HOMILY XVII

^A Cap. 5. v. 27. *Audistis quia dictum est antiquis: Non mæchaberis.* 28. *Ego autem dico vobis, quia omnis qui viderit mulierem ad concupiscendum eam, jam mæchatus est eam in corde suo.*

Having completed the former commandment, and extended it to the pinnacle of philosophy, he proceeds in order to the second, in this also following the law. And yet, you will say, this is not the second commandment, but the third. For the first commandment is not "Thou shalt not kill," but, "The Lord thy God, the Lord is one" (Deut. vi. 4). Why, then, must we ask, did he not begin from there? For what reason, therefore? Because if he had begun from there, he would have had to explain that as well, and to include himself in the explanation. But it was not yet the time to teach such things about himself. Furthermore, he was discoursing on morals for the time being, wishing to persuade his hearers of his status as the Son of God both from this and from his miracles. For if, before saying or doing anything else, he had immediately said, "You have heard that it was said to those of old, I am the Lord your God, and besides me there is no other; but I say to you, that you should worship me, just as you worship Him," he would have brought it about that everyone would have considered him a madman. For if, after such great teaching and after so many signs, when he had not yet said these things clearly, they called him a demoniac (John viii. 52; x. 20), what would they not have said if he had attempted to say something similar before all those things? What would they not have thought? But having kept such teaching for the opportune time, it prepared a smooth way for this dogma to be accepted by many. ^B Therefore he passed it over now, but after he had prepared them for it through signs and the best teaching, at length he revealed it by his words. Now, surely, both by signs and by the very manner of his teaching, little by little and gently he declares it. For since he was establishing or reforming those laws with authority, it was leading anyone who was attentive and possessed of a sound mind to the reason for the true dogma. For they were astonished, it says, because he did not teach as their scribes did (Matt. vii. 29; Mark i. 22). Starting, then, from general vices—that is, from anger and concupiscence (for these most of all exercise tyranny over us and are more related to our nature)—he amended these with great authority, as befitted a lawgiver, and he ordered them with all accuracy. Nor did he say only that the adulterer would be punished, but he does here what he had done regarding the murderer, denouncing the impure look as well, so that you may learn what is required beyond the written laws. Therefore he says: "He who looks at a woman to desire her, has already committed adultery with her in his heart"; that is, he who is accustomed to gaze too curiously at fair bodies and to hunt for beautiful faces, and to feed his mind with this spectacle, and to fix his eyes on beautiful countenances. For he did not come to free the body only from evil actions, but also the soul, even before the body. Because we receive the grace of the Spirit in the heart, he purges the heart first. And how, you will ask, can we be freed from concupiscence? Most of all, if we wish, we can extinguish it and hold it back so that it does not burst forth. Furthermore, he not only removes the concupiscence here, but even that concupiscence which arises from a look. For he who studies to gaze at beautiful faces, he most of all kindles the furnace of vice, and makes his soul captive, and will quickly proceed even to the deed. Therefore he did not say, "He who has desired to commit adultery," but, "He who looks to desire." And when he was speaking about anger, he placed a certain distinction, by saying, "rashly" or "without cause"; here, however, not so, but he once and for all removed the entire concupiscence, even though both are inherent in us, and both, assuredly, are in us for our utility: anger, indeed, so that we may punish the wicked and correct the disorderly; and concupiscence, so that we may have children and our race may be propagated by succession. ^C Why, then, did he not place a distinction here as well? He surely placed the greatest distinction, if you are attentive. For he did not say simply, "He who has desired"; for anyone sitting on a mountain could desire; but, "He who looks to desire," that is, he who creates concupiscence for himself, he who, with no one compelling him, introduces that beast into a quiet mind. For that does not arise from nature, but from laziness. This, indeed, was prohibited long ago in the old Law, which says: "Do not gaze upon another's beauty" (Eccli. ix. 8). Then, lest anyone should say, "What then, if I gaze, and am not captured?", he forbids the look, so that by using this license confidently, you may not one day fall into sin. What therefore if I see, and desire, and do nothing evil? Even so, you are numbered with the adulterers. The lawgiver has passed sentence, and you must not continue to inquire curiously. For when you have looked thus once, or twice, or three times, perhaps you will be able to restrain yourself; if, however, you do it frequently and kindle the furnace, you will certainly be captured; for you are not placed outside human nature. Just as we, therefore, when we see a child holding a sword, even if we do not see him wounded yet, we beat him, however, and forbid him so that he may never touch it; so also God removes the impure look before the deed, lest by chance we fall into the deed itself. For he who once kindles the flame, even with that woman whom he looked at absent, frequently fashions for himself images of shameful things, and from those very images he is often led to the action. And so, Christ removes from the midst even the intercourse that is fashioned in the mind. ^D What, therefore, would those say who have virgins living with them? For according to this law, ten thousand adulteries would be attributed to those who have them living with them every day, by desiring them. For this reason the blessed Job established this law for himself from the beginning, fencing himself in everywhere with such contemplation. For the struggle is greater after seeing, and not enjoying the beloved.

We do not reap as much pleasure from the sight as we endure suffering from increasing this desire, making the adversary strong, and giving more room to the devil, nor are we any longer able to repel him when we lead him into the innermost parts and throw open the mind to him. For this reason He says: "Do not commit adultery with your eyes," and you shall not commit adultery in your mind. For it is possible to look in another way, just as the sober-minded look. Therefore, He did not simply abolish the sight, but the sight that is joined with desire. If He did not intend this, He would have said, "The one who looks at a woman," simply; but now He did not say this, but, "The one who looks in order to desire," the one who looks so as to gratify the eyes. For God did not create eyes for you for this purpose, that you should introduce adultery through them, but that by looking at His creation, you should admire the Creator. Just as, then, it is possible to be angry without cause, so it is possible to look without cause, when you do this for the sake of desire. For if you wish to look and be delighted, look at your own wife, and love her continually; no law forbids this. But if you are going to scrutinize the beauties of others, you wrong both her by lifting your eyes elsewhere and her whom you have seen, making contact with her unlawfully. For even if you did not touch her with your hand, you handled her with your eyes; for this reason this too is considered adultery, and brings about no small punishment before that punishment to come. For all that is within is filled with confusion and disturbance, and the turmoil is great, and the pain most severe, and he who suffers these things will be no better off than prisoners and those who are bound. The arrow, once shot, often flies away, but the wound remains even so. Or rather, she did not shoot the arrow, but you gave a mortal wound to yourself by looking wantonly. And I say this to exempt sober-minded women from the accusation. For if someone were to adorn herself, and invite the eyes of those she meets ^A toward herself, even if she does not strike the one who encounters her, she pays the ultimate penalty. For she has mixed the drug and prepared the hemlock, even if she did not bring the cup; or rather, she did even bring the cup, even if no one was found who drank it. Why, then, he says, does He not speak to them also? Because He lays down common laws everywhere, even if it seems that they are directed only toward men; for by addressing the head, He makes the admonition common also to the whole body. For He knows woman and man to be one living being, and nowhere does He divide the nature.

3. If, however, you wish to hear specifically about the rebuke against them, listen to Isaiah saying: ^B "He says many things aimed at them, and mocks their carriage, their look, their walk, their trailing robes, their mincing feet, their twisted necks." Listen along with him ^C to the blessed Paul, who lays down many laws for them, and concerning the braiding of hair, and concerning luxury, and concerning other such things, fiercely rebuking this gender. And Christ also, through what follows, enigmatically revealed this very thing; for when He says, "Pluck out and cut off the one that causes you to stumble," He speaks, demonstrating his indignation toward them. For this reason He also added: "If your right eye causes you to stumble, pluck it out and cast it from you." For so that you may not say, "What then, if she is a kinswoman? What then, if she is otherwise related to me?" for this reason He commanded these things, not speaking about limbs—far be it! For He says the offenses are nowhere in the flesh, but the accusation is everywhere ^D of the evil will. For the eye itself is not what sees, but the mind and the reasoning. Frequently, at any rate, when we are turned elsewhere, the eye does not see those who are present; so the entire act of seeing does not belong to the eye. For if He were speaking about limbs, He would not have spoken about one eye, nor about the right one only, but about both. For it is clear that he who is caused to stumble by the right eye will undergo this same thing from the left as well. Why, then, did He set the right one, and add the matter of the hand? So that you may learn that the discourse is not about limbs, but about those who are closely related to us. For if you love someone so much, He says, as if they were in the place of your right eye, or you think them so useful as to be in the order of the hand, and they harm your soul, cut these off too. And observe the emphasis. For He did not say, "Withdraw," but indicating the great separation, He says, "Pluck out, and cast from you." Then, since He has sternly commanded, He shows the gain from both sides, from the good things and from the evils, persisting in the metaphor. For it is profitable for you, He says, that one of your members should perish, and not your whole body be cast into Gehenna.

^A And what is the reason that He does not proceed to the things that follow until He has first purified the former ones well? For behold, He again demonstrates to us another form of adultery. What is this? The old law was established: the man who for any reason whatsoever hated his wife was not prevented from casting her out; and yet the law did not order him to do this simply ^B, but to give the woman a bill of divorce, so that she might not be able to return to him again, so that at least the form of matrimony might remain. For if He had not ordered this, and it had been permitted to cast her out and take another, and then bring the former one back, there was going to be great confusion, with everyone constantly taking others' wives, and the practice of adultery would thereafter be manifest. Wherefore He devised no small consolation, namely the bill ^C of divorce. This was done to avoid another much greater evil. For if He had compelled a hated wife to be kept within, he who hated her would have killed her; for such was the nation of the Jews. For they who did not spare even their children, or the prophets killing them, or who poured out blood like water, would have much less spared their wives. Therefore, by permitting ^D the lesser, He cut off the greater. Since, however, this was not the primary law, hear what the Savior says: Moses wrote these things for the hardness of your hearts (Matt. 19:8), so that you might not slaughter her within, but cast her out. But because He removed all anger, not only forbidding murdering but excluding anger itself, He easily introduced this law. And therefore He is always mindful of the former words, to show that He is not saying things contrary to them, but things that are harmonious; extending them, not overturning them; emending them, not dissolving them. Weigh, moreover, how He always refers the discourse to the husband. He who dismisses, He says, his wife, makes her commit adultery; and he who marries a dismissed woman, commits adultery. For he, even if he does not take another, constitutes himself guilty of the crime, in that he makes her an adulteress; but this man, because he takes another’s wife, himself becomes an adulterer. For do not say to me, "He cast her out": for the cast-out woman still remains the wife of the one who cast her out. Then, lest He should cast all the force on the one casting her out and make the wife more arrogant, He shuts the door to anyone wishing to take her, saying, [ ^A ] "And he who marries a dismissed woman commits adultery," making the wife chaste even against her will, and closing the opening to another husband, and not permitting her to provide a handle for discord. For when she has learned that it is absolutely necessary to have the husband who fell to her by lot, or if she goes out from that house, that no other refuge remains for her, she will be compelled, even against her will, to love her own spouse. Now if He says nothing to her on this matter, do not wonder; for the woman is the weaker vessel. Wherefore, having dismissed her, by threatening the men, He emends the woman also. As if someone having a son who is profligate, upon dismissing him, should threaten those who made him such, and forbid them from further approaching or associating with him. ^B But if this seems burdensome, recall those things that were said above, when He pronounced the hearers blessed; and you will find the thing both possible and easy. For a man who is meek, a peacemaker, poor in spirit, and merciful, how will he repudiate his wife? And he who reconciles others, how will he be at discord with his spouse? Not by this means only, but in another way also He made the law light. For He leaves him one method of divorce, saying, Except for the cause of fornication; provided she persists in that same state of lewdness. ^C For if He had ordered him to keep one who had been with many, the matter would be turned back again into adultery. Do you see how these things harmonize with the former? For he who does not look with unchaste eyes upon another’s wife will not commit fornication; if he does not commit fornication, he will not provide a handle for a man to repudiate his own wife. Therefore, He binds them freely, and strengthens the fear, threatening the man with great danger if he casts her out: for he constitutes himself guilty of that fornication. For lest, when you hear, "Pluck out the eye," you think this is also said about the wife, He has introduced this caution ^D at a fitting time: permitting him to repudiate her in only one way, and no other. 33. Again, you have heard that it was said to the ancients: You shall not forswear yourself; but you shall render to the Lord your oaths (Lev. 19:12; Deut. 23:21). 34. But I say to you, do not swear at all. Why did He not come immediately to theft, but to false testimony, and pass over that command? Because he who steals sometimes swears; but he who knows how neither to swear nor to lie, will much more abstain from theft. Therefore, through this, He also overturns that sin: for a lie arises from theft. What then is, "You shall render to the Lord your oaths"? That is, swearing, you shall speak the truth. But I say to you, do not swear at all. 35. 36. Then, to turn them more and more away from swearing by God, He says, Nor by heaven, for it is God's throne: 35. nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. He still speaks from the prophets, and shows Himself not to be an adversary to the ancients; for it was the custom of those to swear by these things, and at the end of this Gospel He shows that this had been the custom. But you consider for me from whence He exalts the elements. Not from their own nature; but from the affection of God toward the elements, expressed humbly and according to our capacity. For because the tyranny of idolatry was great, lest the elements should seem to be honored for their own sake, He set forth this cause which we have said, and again passed over to the glory of God. For He did not say, "Because heaven is beautiful and great," nor, "Because the earth is useful"; but, "Because it is God's

^A throne," implying that even if you were to worship it, you would still be elevating the glory to God, and showing that you are not even master of yourself, and thus not of oaths made by your head. For if one would not give his own servant to another, much less will God entrust His own work to you. For even if your head is yours, it is another’s possession; and you are so far from being its master that you cannot even make the smallest hair. He did not say, "You cannot remove a hair," but, "Neither can you change its nature." What then, he says, if someone demands an oath and imposes a necessity? Let the fear of God be more powerful than that necessity. For if you are going to put forward such excuses, you will keep none of the commandments. For indeed you will also say regarding your wife: "What then, if she is quarrelsome and extravagant?" And regarding your right eye: "What then, if I love it and am inflamed?" And regarding an immodest look: "What then, if I cannot help but look?" And regarding anger against a brother: "What then, if I am impetuous and cannot control my tongue?" And simply, in this way you will trample upon all that has been said. Yet, in the case of human laws, you never dare to put forward this, ^B or say: "What then, if such and such happens?" But you accept the written laws whether you are willing or unwilling. Moreover, you will never face such a necessity. For he who has heard the preceding beatitudes, and has prepared himself as Christ commanded, will face no such necessity from anyone, being venerable and solemn before all. "But let your word be, Yes, yes; No, no; and whatever is more than these is of the evil one." What then is the excess of "yes" and "no"? It is the oath, not perjury. For that is already acknowledged, and no one needs to learn that it is of the evil one, and not something superfluous, but the contrary; but that which is superfluous, that which is added over and above and out of abundance, this is the oath. Why then, he says, was it of the evil one? And if it was of the evil one, how was it a law? You will say the same thing concerning the wife: how is adultery now considered [a sin] when it was formerly permitted? What then can be said to these things? That what was said then belonged to the weakness of those who received the laws; since even [the practice of] being satisfied with the smell of food is very unworthy of God, just as stuttering is unworthy of a philosopher. Adultery, therefore, was [then] permitted, and swearing too, when it allowed for the things of virtue, was [considered] of the evil one. If these had been laws of the devil from the beginning, they would not have accomplished so much. For if those had not come first, the present things would not have been so easily received. Therefore, do not demand their virtue now, when their necessity has passed; but [demand it for] the time when the occasion called for them — or rather, if you wish, even now. For even now their virtue is shown, and for this very reason most [of all], because it is disparaged by us. ^C For the fact that they appear as they do now is their greatest commendation. For if they had not nurtured us well, and made us fit for the reception of greater things, they would not have appeared as they do. Just as a mother’s breast, when it has fulfilled its entire purpose, and sends the child on to the more perfect table, from then on appears useless, and the parents, who previously deemed it necessary for the child, slander it with countless taunts; many do not slander it only with words, but also smear it with bitter drugs, so that when words do not suffice to take away the child's untimely attachment to it, the circumstances may extinguish the desire.

6. Thus also Christ said they were of the evil one, not to show that the Old [Law] was of the devil, but so that by a great excess He might lead them away from the cheapness of the Old. And these things He says to them; but concerning the senseless Jews, who persisted in the same things, just as one smears a bitter [substance] on the breast, through the fear of captivity He made the city inaccessible. Since not even this sufficed to restrain them, but they longed to see it again, running to the nipple like a child, He completely hid it, having destroyed it and led the majority far away from it; just as, in the case of cows, many by keeping the calves away, in time persuade them to renounce the old habit of [sucking] milk. But if the Old [Law] had been of the devil, it would not have led them away from idolatry, but on the contrary would have led and cast them into it; for that is what the devil wanted. But now we see the contrary being done by the Old [Law]. And this very thing, the oath, the old [practice], was legislated for this reason: that they might not swear by idols. "For you shall swear," He says, "by the true God." The law, therefore, did not accomplish small things, but very great ones. For it was the work of His efforts that they came to solid food. What then? Is swearing not of the Evil One, you say? It is indeed strongly of the evil one; but now, after such great philosophy, [it is so], but then it was not. And how, he says, can the same thing be good now, and not good then? But I say the contrary: how could it not be good and not good, with all things themselves crying out—the arts, the fruits, all other things? See then if this does not happen first in our own nature. For being carried is good in the first age, but after that it is destructive; eating chewed food is good at the beginning of our life, but after that it is full of loathsomeness; being fed on milk and fleeing to the nipple [231] is in the beginning useful and saving, but after that it is destructive and harmful. Do you see how the same things appear good, and then not so, according to the times? For indeed wearing child’s clothing is good for one who is a young boy, but shameful again for one who has become a man. Do you wish to learn also from the opposites, how the things of a man are, in turn, unsuitable for a child? Give a child a man’s garment, and it will be for much laughter, and greater danger, as he often tumbles while walking. Give him to manage political affairs, and to trade, and to sow, and to reap, and again there will be much laughter. And why do I say these things? For manslaughter, which is agreed by all to be a discovery of the evil one, this [act], having seized upon the appropriate time, caused the one who committed it, Phinehas, to be honored with the priesthood. For because manslaughter is the work of that one, hear what He says: "You desire to do the works of your father; he was a murderer from the beginning." But Phinehas became a murderer, and it was counted to him for righteousness, he says.

^A Abraham also was not merely a homicide, but also the slayer of his son—which was a worse thing—and yet he pleased God all the more. And Peter performed a double killing, 40 yet it was a spiritual act. Do not, therefore, examine matters simply, but examine the time, the cause, the intention, and the difference between the persons; and let us examine with precision all the things that concur in these cases; for there is no other way to reach the truth, and let us be zealous if we wish to attain the kingdom. For we must do more than the ancients, because we cannot otherwise obtain the heavenly things. ^B If we reach only the measure of the ancients, we shall stand outside the doors. "For unless your righteousness exceeds that of the scribes and Pharisees, you will not enter into the kingdom of heaven" (Matt. V, 20). And yet, despite such a warning being present, there are some who not only do not exceed that righteousness, but lag far behind it. For not only do they not flee from oaths, but they even commit perjury; not only do they not avoid an unchaste glance, but they rush into the very base act itself, and dare all other prohibited things with impunity, awaiting only the day of punishment, when they shall pay the ultimate penalty for their wicked deeds, which is the only thing reserved for those who end their life in wickedness. For one must despair of them, and expect nothing else but punishment. But those who still survive here are able to struggle easily, and to win, and to be crowned.

7. Moral exhortation concerning the casting off of the custom of swearing. The method of eliminating corrupt custom. 7 ^C Do not, therefore, grow discouraged, O man, nor lose that good eagerness. For the things commanded are not burdensome. Tell me, what great labor is it to avoid an oath? Is it an expenditure of money? Is it sweat and toil? It is enough to will it, and the whole thing is done. But if you object to me that it is a habit, I say that for this very reason the correction is easy. For if you transfer yourself to another habit, you have finished everything. Consider, for instance, many among the Gentiles who, when they were stammers, corrected a stumbling tongue with much study; and others who, when they moved and shook their shoulders frequently and indecently, abstained from this afterward by placing a sword before them. Because you do not obey the Scriptures, I am compelled to admonish you by the examples of outsiders. ^D God also used to do this with the Jews, saying: "Go to the isles of the Kittim and send to Kedar, and learn if the nations have changed their gods, and they are not gods" (Jer. II, 10, 11). Nay, He often sends [men] even to irrational creatures, saying: "Go to the ant, O sluggard, and emulate its ways, and go to the bee" (Prov. VI, 6). Therefore I also say to you now: Consider the philosophers of the Greeks, and then you will know how much they deserve punishment, those who transgress divine laws; since they endured innumerable labors for this human honesty, while you are not willing to show equal diligence even for heavenly goods. And if you say after this that even those who are very cautious can be caught, I confess this too; but I add one thing: as it is easy to be caught, so it is easy to amend yourself. For if you set many guardians for yourself at home—namely, a servant, a wife, a friend—being pushed and agitated by all of them, you will easily desist from your corrupt habit. If you persevere in doing so for ten days, there will be no need for a longer time; but the matter will be in safety for you, with the strength of the best habit already taking root. When, therefore, you have begun to correct it, even if you transgress the law once or twice, even if three or twenty times, do not despair; 38 but rise up again, and take up the same care, and you will surely win. For perjury is no light evil. For if "to swear is from the evil One," how much more will perjury be liable to punishment? Do you applaud these things? But I have no need of applause, nor of tumult, nor of noise. I want only one thing: that you listen to what is said with quiet and sagacious attention, and execute what is said. This is in place of applause and praise for me. But if you hear what is said, and do not do those things which you applaud, the punishment will be greater, the accusation more grave, and it will be for us a shame and a mockery. For this is not a theater, you are not watching tragedians now, so that you may only applaud. It is a spiritual school here. Wherefore my one study is that you fulfill what is said in acts, and show your obedience through deeds. 39 Then we shall have attained everything; but now I am almost compelled to despair. For I have not ceased to warn those who have encountered me privately, and having spoken to you in common, I see no fruit gained from this thus far, but I perceive you still clinging to the first elements; which can certainly generate the greatest disgust for a teacher. Observe, therefore, Paul, who also felt annoyed that those being taught remained for a long time in the earlier stage of learning. "For when you ought," he says, "to be teachers, you again have need to be taught what are the elements of the beginning of the word of God" (Hebr. V, 12). Therefore we also mourn and lament. And if I see you persevering, I shall henceforth forbid you the approach to the sacred thresholds, and not less so the participation in the immortal mysteries, just like fornicators, adulterers, and those accused of murders. For it is better to offer the accustomed prayers with two or three who observe the laws of God, than to assemble a multitude of the wicked, who corrupt the others. Let no one who is rich, no one who is among the foremost, be puffed up, or raise his eyebrows. All these things are a fable to me, a shadow and a dream. For no one of those who are now more opulent will act as my advocate when I am accused and forced to give an account for not having vindicated the laws of God with due vehemence. For this, yes this, certainly ruined that admirable old man, I mean Eli, even though he had led an irreproachable life; yet because, when he saw the laws of God trampled underfoot, he neglected it, he was punished with his sons, and suffered a grave punishment. But if where such a tyranny of nature existed, he who did not use due severity with his sons suffered such grave penalties, what pardon shall we be granted, having been freed from that tyranny, who yet corrupt all things with sycophancy? Therefore, lest you destroy both yourselves and us, obey, I beseech you, ensuring that you set up innumerable inspectors and monitors for yourselves, [to free you] from the custom of oaths.

so grievously awarded a penalty, what excuse shall we have, we who are freed from that tyranny and who corrupt everything with flattery? In order, therefore, that you may not destroy yourselves and us along with you, be persuaded, I implore you, and, having appointed ten thousand examiners and accountants for yourselves, be rid of the habit of swearing, so that, advancing on this path, you may henceforth ^A accomplish all other virtue with ease and enjoy the goods that are to come, which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and power, now and always, and for the ages of ages. Amen.

HOMILY XVIII

^B Chap. 5, v. 38. *You have heard that it was said: An eye for an eye, and a tooth for a tooth. But I say unto you, not to resist evil: but whosoever shall smite thee on thy right cheek, turn to him also the other. And if any man will go to law with thee, and take away thy coat, let him have thy cloak also.*

1. Do you see that when He previously spoke of the eye that causes scandal, He was not talking about a literal eye, but about one who injures us through friendship and casts us into the pit of destruction? For if, making such a great hyperbole here, He does not permit even another to gouge out the eye of the one who is causing ^C scandal, how would He have legislated to gouge out one's own? And if anyone criticizes the old law for ordering such retaliation, it seems to me that he is inexperienced in the wisdom becoming to a lawgiver, and does not know the benefit of the times and the favor of accommodation. For if you think about who they were that heard these things, and what their disposition was, and when they received this legislation, you will greatly approve the wisdom of the lawgiver, and you will see that it is one and the same person who ordained both the former and the latter, and wrote both very usefully and at the proper time. For if He had introduced these high and lofty commands at the beginning, he would have received neither these nor those; but now, having appointed both at the proper time, He corrected the whole world through both. Otherwise, He commanded this not that we might gouge out each other's eyes, but that we might keep our hands to ourselves. For the threat of suffering has kept you from the impulse to act. And in this way, he gently sows much philosophy, where he orders one to retaliate against the one who has harmed him with the same; even though the one who initiated such lawlessness was deserving of greater punishment, and the reason of justice demands this. But since He wished to mix lovingkindness with justice, He condemns the major transgressor to a punishment lesser than what is deserved, teaching the one who is suffering to demonstrate much forbearance. Having therefore spoken of the old law, and read it all, He shows again that it is not the brother who did these things, but the wicked one. For this reason He added: *But I say unto you, not to resist evil.* He did not say, "not to resist the brother," but, "the evil one," demonstrating that the malice directed at the one who committed the deed is calmed and lessened by transferring the cause to another. What then? Should we not resist the evil one? He says: We must, but not in this way; rather, in the way He Himself ordered, by offering oneself to suffer evil; for thus you will overcome him. For fire is not extinguished by fire, but fire by water. And that you may learn that even in the old law the one who suffers prevails more, and that this person is the one being crowned, examine the event itself, and you will see that his ^D superiority exists. For the one who strikes first is rightfully hated by all, and is struck with ten thousand accusations. But the one who is wronged, even after having been compensated with equal measure, has done nothing terrible. Therefore he also has many who sympathize with him, inasmuch as he is pure, and after having index: entries preserved on this page in the original but skipped here for standard translation flow, as they are notes or variants endured this offense. And the things regarding the calamity are equal for both, but the things of glory are not equal, neither before God nor before men. For which reason, even the things of the calamity are not equal. For when He began, He said: "He who is angry with his brother without a cause, and he who calls him a fool, shall be liable to the hell of fire." Here, however, He demands even greater philosophy, not only ordering the one who is being wronged to be quiet, but also to compete in return in a greater way by offering the other cheek. He says this not only as legislating regarding such a blow, but to train us in forbearance in all other matters as well.

2. For just as when He says, "He who calls his brother a fool shall be liable to hell," He is not speaking about that word alone, but about all reviling; so too here, He is not legislating that we bear such blows bravely, but that we not be troubled if we suffer anything at all. For this reason He also chose the most extreme insult, and the blow that seems most disgraceful, that on the cheek, and He placed much insult upon it. And He commands this, speaking for the sake of both the one who strikes and the one who is struck. For the one who has been insulted will think he has suffered nothing terrible, being so prepared to philosophize (for he will not even perceive the insult, inasmuch as he is struggling rather than just being struck); and the one who is acting spitefully, having been put to shame, will no longer administer a second blow, even if he were more savage than any wild beast, but will even greatly condemn himself for the first. For nothing stops those who do wrong so much as the fact that those who are wronged bear what is happening with gentleness; and it not only stops the rush toward further action, but also moves them to repent for what has already happened, and, admiring the gentleness, to retreat, and it renders them closer, and not only friends but slaves, instead of enemies and foes; just as not retaliating, it shames all the contrary acts and makes them worse, and increases the flame of the anger of the brother; and often it destroys the one who is doing these things, as the evil progresses further. For this reason He commanded not only not to be angry when one is buffeted, but also to satisfy his desire further. So what? Must we not resist the evil one? He says: We must, but not in this manner; but as He Himself ordered, in the way He ordered, by offering oneself to suffer evil; for thus you will overcome him. For fire is not extinguished by fire, but water quenches fire. And that you might learn that even in the old law the one who suffered was the one who was crowned, examine the event itself; and you will see that his superiority exists. For the one who initiated [it] has been condemned to a punishment, though it was he who was the initiator of this lawlessness, and this alone, the reason of justice demands. But since He wished to mix lovingkindness with justice, He condemns the one who offended more to a punishment lesser than is deserved, teaching [us] to show much gentleness in suffering. Having therefore spoken of the old law, and read it all, He shows again that it is not the brother who did these things, but the evil one. For this reason He added: *But I say unto you, not to resist evil.* He did not say, "not to resist the brother," but, "the evil one," demonstrating that the malice directed at the one who committed the deed is calmed and lessened by transferring the cause to another. What then? Should we not resist the evil one? He says: We must, but not in this way; but as He Himself ordered, by offering oneself to suffer evil; for thus you will overcome him. For just as when He says that "he who calls his brother a fool shall be liable to hell," He is not speaking of that word alone, but of all reviling, so also here, it is not so we bear if we are struck that He legislates, but so that we might not be troubled if we suffer anything at all. For this reason He also chose the most extreme insult, and the blow that seems most disgraceful, that on the cheek, and He placed much insult upon it. And He commands this for the sake of the one who strikes, and for the sake of the one who is struck. For the one who has been insulted will think he has suffered nothing terrible, being so prepared to philosophize—for he will not even perceive the insult, inasmuch as he is struggling rather than just being struck—and the one who is acting spitefully, having been put to shame, will no longer administer a second blow, even if he were more savage than any wild beast; but he will even greatly condemn himself for the first. For nothing keeps those who do wrong so much as the fact that those who are wronged bear what is happening with gentleness; and it not only keeps them from further rush, but even causes them to repent for what has happened, and, admiring the gentleness, to retreat, and it renders them closer, and not only friends, but also slaves, instead of enemies and foes; just as [the opposite] shames them all and makes them worse, and brings the anger of the brother to a greater flame. And often, by the one who is causing these things, it is dared, and by this the path toward death is finalized as the terrible thing progresses further. For this reason He commanded not only to be careful not to be angry when buffeted, but also to satisfy the other's desire, so that you do not appear to have suffered the first blow against your will. For in this way you will be able to strike the one who is being shameless even more effectively than if you struck him with your hand, and [you will] make the one who is shameless more gentle. *And if any man will go to law with thee, and take away thy coat, let him have thy cloak also.* For He desires such forbearance to be offered not only in the case of blows, but also in the case of money.

^A Therefore, He again uses a similar hyperbole. For just as there He commands to conquer by suffering, so also here He commands it by conceding more than the robber expected. But He did not set this down simply, but with an addition. For He did not say, "Give to him that asks of thee the cloak," but, "To him who would enter into judgment with thee"; that is, if he drags thee to court and provides thee with troubles. And just as when He said, "Thou shalt not call one a fool," and "Thou shalt not be angry without cause," He subsequently required more, when He commanded even to offer the right cheek: so also here, when He had said, "Be consenting with thine adversary," He again adds a more burdensome precept. For He does not just command to give those things which he wishes to take away, but to exhibit even greater generosity. What then? thou wilt say, am I to go about naked? We should never be naked if we were to obey these commandments diligently; but we should be clothed in far more garments than all other men. For, first, no one endued with such a spirit would attack; and second, if anyone should occur who is so fierce and inhuman that he would proceed to that extent, many more would be found to cover a man of such philosophy not only with garments, but with their own flesh, if it were possible to be wounded.

On the perfection which Christ has taught us. Perfect men prove stronger than their hardships.

^B If you indeed consider this a great thing, wait, and you will see clearly that you have not yet reached perfection. For He who gave the laws of patience does not halt his step here, but proceeds further, saying: "If any one shall compel thee to go one mile, go with him twain" (Matt. V, 41). Dost thou see the excellence of philosophy? After the giving of the tunic and the cloak, if the adversary still wishes to use the naked body for carrying labor and misery, He says that one ought not even then to restrain him. For He wishes us to have all things in common, and to provide our bodies, our money, and our very selves, alike to the needy and to those who inflict injury: for this is a matter of fortitude, and that is a matter of kindness. Therefore He said: "If any one shall compel thee to go one mile, go with him twain," again raising thee higher, and commanding thee to display the same generosity. For if those things which He spoke of in the beginning, being far less than these, yet have so many beatitudes, consider how much greater things this lot awaits, and what kind of men they become even before the rewards, exhibiting all impassibility in a human and passible body. For since they are not moved by calumnies, nor by blows, nor by the plundering of money, ^C nor do they ever yield to any similar thing, but rather prove stronger than their hardships, consider what kind of soul becomes theirs. Therefore, what He commands regarding blows and money, He has also commanded us to do in this instance. Why do I speak, He says, of insults and money? If he wishes even to use thy body itself for labor and exhaustion, and that unjustly, again conquer, and surpass his unjust desire. For to "compel" is to draw unjustly, and to use force without any reason whatsoever. Nevertheless, be prepared for this also, to suffer more than he wishes to exact. "Give to him that asks of thee, and from him that would borrow of thee turn not away" (Matt. V, 42). These things are lesser than those; but do not marvel: for He is accustomed to do this always, mixing small things with great. But if these things are lesser than those, let them hear, those who seize others' goods, who lavish their own upon harlots and prepare for themselves a double fire, both by the unjust acquisition and by the ruinous expenditures. And He does not call "borrowing" here that usurious interest, but simple usage. ^D Yet elsewhere He even intensifies it, saying that we must give to those from whom we hope to receive nothing back. "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, and pray for them that persecute you; bless them that curse you, do good to them that hate you; that ye may be like to your Father which is in heaven, who maketh His sun to rise on the evil and on the good, and raineth on the just and on the unjust" (Matt. V, 43-45). See how He has placed the final pinnacle of goods. For He teaches not only to bear those striking with their fists, and to offer the right cheek, nor only to add the cloak to the tunic, but to go with the one compelling thee for one mile for two miles, so that thou mightest receive with all ease what was far greater than these. And what, thou wilt say, is greater than these? That he who does these things should have no enemy: indeed, and something else even greater. For if it were necessary to go about naked on account of such philosophy, not even that would be shameful. For Adam was naked in paradise, and was not ashamed; Isaiah also was naked and barefoot, and was the most splendid of all the Jews; and Joseph, when he was stripped, then most especially shone. For it is not an evil thing to be naked in this way, but to be clothed as we are now clothed in precious garments; this is both shameful and ridiculous. Therefore God praised those, but these He often incriminates through the prophets and through the apostles. Let us not, therefore, think that the commandments are impossible. For they are indeed useful to us, and very easy, if we are vigilant; and they bring so much profit that they benefit not only us, but even those who injure us, most greatly. And this is the remarkable thing in them, that while they persuade us to suffer evils, by the same means they teach those who injure us how to philosophize. For while he thinks it is a great thing to take away someone else's property, you show him that it is in thy power even to give those things which he himself does not ask for, and you oppose your ready alacrity to his poverty and your philosophy to his rapacity; consider how much learning he will receive, being instructed not by words, but by deeds, to set at naught wickedness and to pursue virtue. For God does not will that we should be useful only to ourselves, but to all our neighbors. If, therefore, thou hast given, and hast not entered into judgment, thou hast sought only what was useful for thyself; but if thou hast added another gift, thou sendest him away having been made better. Such is salt, as the Lord wishes the disciples to be: which both preserves itself, and strengthens other bodies with which it is mixed; such is the eye, which shines for itself and for others. Since, therefore, He has set you in their place, enlighten him who sits in darkness, and teach him neither to have seized violently in the first place, nor to have injured thee at all. For so both thou shalt be more venerable and clearer, if thou showest that thou hast given, and hast not lost by robbery. Act, therefore, through thy meekness, that thy generosity may be his sin.

4. Nine degrees of a Christian's duty toward his enemies.

5. Therefore, trample not upon the fallen, but rather pity him. For if we see someone afflicted by bile and dizzy and in a hurry to vomit that evil humor, we stretch out a hand and support him as he is being convulsed, and even if we stain our garment, we do not turn away, but seek only this, how we may deliver him from this grievous distress. Let us do this, therefore, also in the case of these, and let us support those who are vomiting and convulsed; and let us not let go, until he has cast off all the bitterness. And then he will owe thee a very great debt of gratitude; when he ceases, then he will know clearly from how much trouble thou hast delivered him. And why do I speak of the gratitude from him? For God will straightway crown thee, and reward thee with ten thousand good things, because thou hast delivered thy brother from a grievous disease; and he will honor thee as a Master, always reverencing thy meekness. Dost thou not see women in labor, how they bite those standing by, and those others do not feel pain? Or rather, they do feel pain, but they bear it nobly, and suffer along with those who are in agony and torn by the throes of birth. Do thou also emulate these, and do not become softer than women. For when these women bring forth (for they are smaller-souled than women), then they will know thee for a man. If the commandments are heavy, consider that for this reason Christ came, that He might plant these in our mind, that He might make us useful to both enemies and friends. For this reason also...

^A He commands to be reconciled to the brethren, when He says: *If thou bring thy gift to the altar*, and as for enemies, since He commands to love them and to pray for them, He makes it clear that we must not only do this after the example of the action toward God, but even from the opposite. *For if ye love those who love you*, He says, *what reward have ye? Do not even the publicans do the same?* Even Paul says this: *Ye have not yet resisted unto blood, striving against sin* (Heb. XII, 4). If, therefore, thou doest this, thou art standing with God; if thou dost abandon these things, thou art with the publicans. ^B Seest thou how the greatness of the commandments is not so much as the difference in persons? Let us not, therefore, think that the commandment is difficult, but let us call the reward to mind, and let us consider to whom we are being made like if we behave rightly, and to whom we are being made equal if we sin. Therefore, He commands one to be reconciled to a brother, and not to depart before we remove the enmity; but when He discusses all things, He no longer subjects us to such necessity, but requires only what is ours, and in this way makes the law easy. For because He said, *They persecuted the prophets who were before you*, so that they might not on account of these things be hostile toward them, He commands not only to endure those who do these things, but even to love them. ^C Seest thou how He roots out wrath and concupiscence, whether for bodies, or for money, or for glory, or for things pertaining to the present life? For He did this from the beginning, and much more now. For he who is poor, he who is meek, he who mourns, removes wrath altogether; he who is just and merciful excludes the love of money; he who is pure in heart is free from evil concupiscence; he who endures persecution and sustains injuries, even if he is evil spoken of, obtains a contempt for all present things, and is set free from pride and empty glory. When the hearer, therefore, has been loosed from these bonds and anointed for the contests, He again, in another way and with greater diligence, roots out these vices. For, having started from anger, and having altogether cut the nerves of this vice; after He said, *He who is angry with his brother, and he who calls him a fool, and he who says Raca, shall be punished*—and he who offers a gift, let him not approach the table before he has resolved the enmity—and he who has an adversary, before he sees the judgment, let him make him a friend for himself from an enemy—He passes again to concupiscence. And what does He say? ^D He who looks with an impure eye, that he may be punished as an adulterer; he who suffers an offense by an impure woman, or by a man, or by any other of those who are joined in kinship with him, let him cut them all off completely; he who has a wife by the law of marriage, let him never cast her out, nor look toward another. For through these things He has rooted out the causes of evil concupiscence. Then He restrains the love of money, commanding neither to swear, nor to lie, nor to keep the tunic with which one is clothed; nay, rather to offer the cloak to him who wishes it, and the service of one's body: with all care removing the love of money. And when He has completed all the varied crown of these commandments, He adds: *Pray for those who calumniate you*, lifting them up to the supreme summit of philosophy. For just as it is greater to suffer slaps than to be meek, and to let go the cloak with the tunic is more excellent than to be merciful; and to bear injuries is greater than to be just; and to take blows and be compelled to follow is greater than to be a peacemaker; so it is more perfect to bless the one who persecutes you than to suffer persecution. Seest thou how little by little He lifts us up to the very vaults of heaven? Of what punishment, therefore, are we worthy, who, having been commanded to apply effort to imitate God, are not even perhaps equal to the publicans? For if to love one's friends is the way of publicans, sinners, and heathens, when we do not even do that (for we do not do it when we envy brethren who are flourishing with praise), what punishments shall we not pay, we who, having been commanded to surpass the scribes, are even inferior to the heathens? How, I ask, shall we see the kingdom? How shall we approach those sacred vestibules, not being better than the publicans? For He hinted at this with these words: *Do not even the publicans do the same?* In which His teaching is most to be admired, that while He everywhere puts the rewards of contests superabundantly—namely, to see God, to inherit the kingdom of heaven, to become children of God, to be like Him, to obtain mercy, to receive consolation, to have a great reward stored up in the heavens—if ever there is need to make mention of sad things, He does this more sparingly; for He has placed the name of hell only once in so many discourses; and in some other things He corrects the hearer more remissly, by exhorting rather than threatening, saying: *Do not even the publicans do the same?* and, *If the salt should lose its savor*; and, *He shall be called the least in the kingdom of heaven*. There is also where He sets the sins themselves in place of punishments, bringing forward the weight of the penalty for the hearer to understand; as when He says: *He has committed adultery with her in his heart*; and, *He who puts her away, makes her to commit adultery*; and, *What is more than these is from the evil one*. For to those endowed with mind, the magnitude of the sin is sufficient for amendment in place of the name of punishment. Wherefore here also He brings the heathens and the publicans into the middle, shaming the disciple by the condition of the person. Which Paul also used to do, saying: *Be not sorrowful as the others, who have no hope*; and, *As the nations, who do not know God*. And showing that He does not ask for anything so extraordinary, but a little more than the usual, He says: *Do not even the heathens do the same?* Yet He does not make an end of speaking here, but ends in rewards and good hope with these words: *Be ye therefore perfect, as your heavenly Father is.* And He often scatters the name of heaven everywhere, lifting their thoughts even from the place. For thus far they were weaker and thicker-witted. All the things, therefore, that have been said should be revolved in the mind, and let us exhibit great love even toward our enemies; and let us cast out that ridiculous custom which many of those who are less in reason sustain, expecting that those who come toward them should salute them first: neglecting that which contains much blessedness, but demanding that which is ridiculous. For what reason, therefore, do you not salute him first? Because he is expecting this, you will say. And yet for this very reason it was necessary to hasten, so that you might receive the crown. Not so, you will say; because he himself sought this very thing. And what is worse than this madness? Because he sought this, you say, that an occasion of reward for me might arise, I do not want to seize this occasion.

all; if, however, you anticipate him in rendering a greeting, you have intercepted his pride and harvested the fruit of his arrogance. How, therefore, would it not be of extreme madness to be unable to take fruit from bare words, as if by profit, and yet, when we rebuke him, fall into the same? If you accuse him of the fault that he waits for a previous greeting, why do you imitate what you rebuke, and—what you call an evil—why do you strive to emulate it? Do you see how foolish it is for a man to live in wickedness? Wherefore, I beseech you, let us flee from this base and ridiculous custom. For this disease, indeed, has overthrown a thousand friendships and has spawned many enmities. Therefore, let us anticipate others; and when we are bidden to endure insults or are forced to receive them, or are stripped bare by enemies, we shall be worthy of pardon, if we show such great contention in a simple greeting. Are we despised, do we offend God? Do we not fear to be condemned by a fellow slave, when we despise the Lord who has bestowed such great benefits upon you? For if it is absurd to despise an equal, it is much more absurd to despise God, who made you. ^C Consider this, I would wish, when he—though He is the One who makes light of it—yet procures for you a greater reward. For the sake of God do you endure these things, as you have heard His laws. Is this not worthy of honor, even without diadems? It is my lot to be insulted and to despise this for God's sake, rather than to be honored by all kings: nothing is equal to this, nothing at all. Let us follow Him, therefore, as He commands; and showing the philosophy of our life in all things, let us order our life. For we receive the fruit of celestial crowns right here, when we mingle with men as angels; becoming, as it were, angelic powers circulating on earth, exempt from every desire and disturbance; and with all these things we shall obtain ineffable goods: which I pray we all may attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom with the Father and the Holy and good Spirit, be glory, empire, and adoration, now and always, and for ages of ages. Amen.

HOMILY XIX

CAP. 6. v. 1. *Take heed that you do not your alms before men, to be seen of them.* ^D 1. Vain glory invades even the virtuous. It eliminates the most tyrannical disease of the soul, I mean that madness and fury concerning glory, which invades even those who are doing right. At the beginning, indeed, He had said nothing about this matter. For it would have been superfluous, before persuading to perform good works, to teach how they should be performed and approached. However, since He has brought us into philosophy, only then does He take away the plague that is accustomed to creep in and inflict the soul. For this disease is not produced in everyone; but when we have fully completed many excellent precepts, it is necessary first to plant virtue, and then to remove that affection of the soul which spoils its fruit. And see where He takes the start: from fasting, prayer, and alms. For in these things it is especially correct to perform deeds in secret. As the Pharisee, being puffed up, used to say: *I fast twice in the week, I give tithes of all that I possess* (Luke 18, 12); in prayer itself he was seeking vain glory, and he prayed for ostentation. Since no one else was present, he pointed to the publican and said: *I am not as other men, nor even as this publican* (ibid. v. 11). And see how the Savior begins, as if dealing with a wild and cunning beast that is difficult to catch; for he could not be kept watch over: He says: *Take heed that you do not your alms before men,* etc. Just as Paul says to the Philippians: *Take heed of dogs* (Philip. 3, 2). It enters in secret, that wild beast, and is puffed up without noise, and it steals away all things that are inside unknowingly. Why, therefore, did He, having said much about alms, bring God into the middle, and why did He urge that they be conspicuous in the abundance of gifts, and then take them all away—that they might do harm to this beautiful offering? Therefore He says: *Take heed that you do not your alms before men.* For that which was mentioned before is the alms of God. But when He said, *Do not do it before men,* He added, *to be seen of them.* And it seems, indeed, that He had already said this: but if one attends diligently, it is not the same thing; but one is one thing, and the other is another: He applies great caution and ineffable foresight. For it is possible that one acts before men and does not do it in order to be seen; and, conversely, that one does not act before men and yet acts to be seen of them. Wherefore, He does not crown the act simply, but the will or the purpose. For if you do not apply accuracy to the alms, you have made it less significant, because it cannot be done secretly everywhere. Therefore, having absolved you from this necessity, He judges not the deed, but the will of the one acting, and He defines the punishment and the reward. For do not say, "What concern is it of mine if another sees?" I do not ask this, He says, but I wish to fashion your mind and the manner of the deed. For He wishes to deliver the soul from every disease. After He had said that one should not act for ostentation, He also taught of the evil that emerges, if it is done rashly and inconsiderately; again, He lifts up the souls of the hearers, mentioning the Father and heaven, so that he might hold onto not only the harm, but also the memory of the Father. You will not have, he says, a reward before your Father *who is in heaven.* Nor does He stop the step here, but proceeds further; for the greatness of this turning away is immense. Just as He set up the publicans and heathens as a condition of persons, so that they might be shamed into imitating those: so also he mentions their baseness. *When you do, therefore, alms,* He says, *do not sound a trumpet before you, as the hypocrites do.* This He says, not because they had trumpets, but that he might

^A show their great madness by the term of this metaphor, mocking and publicly exhibiting them. And well did He call them hypocrites. For the mask was one of almsgiving, but the mind was one of cruelty and inhumanity. For they do not perform acts of mercy for the sake of their neighbors, but for the sake of enjoying glory—which is the ultimate cruelty, to seek fame while another is perishing of hunger, and not to alleviate the calamity. Therefore, the requirement is not that one should give alms, but that one should give as one ought, and for the right reason.

^B β. Having therefore sufficiently mocked them, and having censured them so that even the listener would be ashamed, He corrects again the mind that is diseased with such things; and having said how one must not act, He shows again how one must act. How then must one act? *Do not let your left hand know,* He says, *what your right hand does.* Again, He does not here refer to hands, but expresses it hyperbolically. For if it is possible, He says, for you even to be unaware of yourself, let this be a matter of great eagerness to you, even if it were possible to hide it from the very hands that are administering the service. Not as some say, that we must hide it from foolish people; for here He commanded us to remain hidden from all. Then, consider also how great the reward is. For since He spoke of the punishment that comes from there, He shows also the honor that comes from here, urging them on from both sides, and leading them to high teachings. For He persuades them to know that God is present everywhere; and that our affairs do not end with the present life, but that a more fearful judgment awaits us thereafter, and there will be an accounting for all things done, and rewards and punishments; and that no one, doing anything either small or great, will remain hidden, even if he thinks he escapes the notice of men. For He hinted at all these things by saying, *Your Father, who sees in secret, will reward you openly,* setting up for him a great and noble theater, and granting him, with great abundance, the very thing he desires. ^C For what do you want? He says. Do you not want to have some spectators of what is being done? Behold, then, you have them—not angels, not archangels, but the God of all. And if you also desire to have men as spectators, He does not deprive you of this desire at the proper time, but even provides it for you with greater excess. For now, if you display it, you will be able to show it to only ten, or twenty, or even a hundred men; but if you strive now to remain hidden, then God Himself will proclaim you, when the whole inhabited world is present. So that if you especially wish for men to see your good deeds, hide them now, so that with greater honor all may behold them then, when God makes them manifest and exalts them and proclaims them before all. For now those who see will even condemn you as a vain person; but seeing you crowned, not only will they not condemn you, but all will even admire you. Therefore, when it is possible to both receive a reward and to reap a greater miracle, by waiting for a short time, ^D consider how great the folly is of both losing these things, and of asking a reward from God while also asking men, when God is watching, to call men to look upon what is done. For why is there a need to make a display to others, when one must make a display before the Father, especially when one is also to be rewarded by the Father? And yet, even if there were no harm in it, one should not have left this theater, and exchanged it for the admiration of men. For who is so wretched as, when the King is hastening to view his own triumphs, to leave Him, to go out from the poor and the beggars, and to seek another theater?

The proper way of prayer

^A Since after such and so great injunctions they still behaved indecorously in prayer, so that even while hiding the body, through the voice they made themselves manifest to all, crying out like a mob, and making themselves ridiculous by their posture and their voice. Do you not see that even in the marketplace, if someone approaches in such a way, crying out as he supplicates, he will drive away the one being supplicated; but if he speaks quietly and with the appropriate posture, then he draws to himself the one who is able to grant the favor? Let us not, therefore, make our prayers with the posture of our body or with the cry of our voice, but with the zeal of our mind; nor with noise and clamor, and for display, so as to push aside those nearby, but with all modesty, and with compunction of mind, and with tears from within.

But you are pained in your soul, and you cannot help but cry out? And yet, it is the mark of one who is deeply pained to pray and supplicate in this manner, as I have said. For Moses also was in pain, and he prayed in this manner, and he was heard; for this reason God also said to him: *Why do you cry out to me?* And Anna again, though her voice was not heard, achieved everything she wished, since her heart was crying out. Abel also, not while silent, but even in dying, was praying, and his blood sent forth a voice clearer than a trumpet. ^B Groan, therefore, even you, as that holy man did; I do not forbid it. Rend, as the Prophet commanded, your heart, and not your garments. Out of the depths call upon God: *For out of the depths,* he says, *have I cried unto you, O Lord.* From below, from the heart, draw forth your voice; make your prayer a mystery.

Do you not see that even in palaces all noise is forbidden, and there is great silence from every side? And you, therefore, as if entering into a palace—not one on earth, but one far more awesome than these, the one in the heavens—show great decorum. For you are a fellow dancer with the angels, and a companion of the archangels, and you chant with the Seraphim. And all these hosts show great order, singing with much fear that mystical music and those sacred hymns to God, the King of all. To these, then, mingle yourself when you pray, and emulate their mystical order. For you do not pray to men, ^C but to God who is present everywhere, who hears even before the voice, who knows the secrets of the mind. If you pray in this way, you will receive a great reward. *For your Father,* He says, *who sees in secret, shall repay you in manifest.* He did not say, "He shall grant you," but, *He shall repay you.* For He has made Himself your debtor, and has honored you with great honor from this account as well. Since He Himself is invisible, He also wishes your prayer to be of this kind.

Then He also states the very words of the prayer. *For when you pray,* He says, *do not babble, as the Gentiles do.* For when He was discussing almsgiving, He removed only the harm arising from vainglory, and added nothing more, nor did He say from what source one ought to perform almsgiving: for instance, from righteous labors, and not from robbery, nor from greed; for that was already very much agreed upon by everyone. But earlier He had already purged that, having preached against the hunger for righteousness; ^D and regarding prayer, however, He adds something more; namely, that we must avoid babbling: and just as He ridiculed the hypocrites there, He does so here with the Gentiles, everywhere shaming the hearer by the debasement of the people. For as a rule this is what bites and stings the most, when one is compared with abject men, and is thus led away from it, calling babbling a vain loquacity; so that when we ask for things inconsistent with God—namely, power and glory, victory over enemies, riches, and finally whatsoever things are lavished upon us,

^A even if we belong to the highest kin, we are all united; and let no one have any more than another, neither the rich more than the poor, nor the master than the servant, nor the ruler than the subject, nor the king than the soldier, nor the philosopher than the barbarian, nor the wise than the simple. For to all alike He has granted one nobility, since He has deigned to be called Father of all alike. Having therefore reminded us of this nobility, and of the gifts from above, and of the equality of honor among brothers, and of love, and of having withdrawn us from the earth and attached us to heaven, let us see what it is that He next commands us to ask for; for this saying also has power enough for the teaching of all virtue. For he who has called God Father, and a common Father, should justly exhibit such a life, that he may not appear unworthy of this nobility, and that he may show a zeal equal to the gift. But this was not enough for Him; but He adds another, speaking thus: Sanctify thy name. A prayer worthy of him who calls God Father, so that he may ask for nothing before the glory of the Father, but may postpone all things to His praises. For that, Sanctify, means thus much: Be glorified. For He has His own glory full and always remaining the same. But He commands him who prays to entreat that He may be glorified by our life; ^B which he was also saying above: Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matt. 5:16). For the Seraphim, when they were glorifying God, were saying thus: Holy, holy, holy (Isai. 6:3). So then, Sanctify, that is, be glorified. Grant to us, He says, that we may live so purely that all may glorify Thee through us. This, again, is of perfect philosophy: to exhibit a life so irreproachable in all things that those who see it may refer the praise for these things to the Lord.

10. Thy kingdom come. This also is the saying of a grateful and good son, who does not cling to things that fall under sight, nor think that the present things are anything great; but is always reaching out to the Father, and awaits the things to come, which arises from a good conscience and from a soul freed from earthly things. For virtue does not depend from our own zeal only, but from the grace from above. For this was what Paul longed for every day, and therefore he was saying: And we ourselves, having the first-fruits of the Spirit, groan, waiting for the adoption of sons, the redemption of our body (Rom. 8:23). For he who has been caught by this love can neither be puffed up by the good things of this life, nor cast down by adverse things; but even if he were living in the heavens, from both these inequalities he is immune. ^C Thy will be done as in heaven and in earth. Do you see the excellent order? For He commanded us to desire future things, and to hasten to that sojourning; but so long as that does not yet come to pass, He commands us, while dwelling here, to take care that we exhibit a way of life equal to the heavenly. For heaven, He says, and heavenly things we ought to desire: but even before we depart into heaven, He commands us to make heaven out of earth, and while dwelling on earth to act and speak just as if we were living in heaven, and for this reason to pray to the Lord. For nothing hinders our being able, even if we dwell on earth, to reach the sedulity and diligence of heavenly virtues; but we can, while living here, do all things as if we were already in heaven. What He says, therefore, is of this kind: Just as there all things are done without impediment, and the angels do not sometimes obey and sometimes despise what is commanded, but in all things they yield and comply; for He says, Mighty in strength, doing His word (Ps. 102:20): so also grant to us men that we may not do Thy will by halves, but may fulfill all things as Thou willest. Do you see how He teaches us to act modestly, showing that virtue depends not from our own zeal only, but also from the grace from above? And likewise He commands us, who pray, to take thought for the whole world. ^D For He did not say, Thy will be done in me, or in us; but, Everywhere on earth, that error may be torn away and truth may be sown, and all wickedness may be eliminated, virtue may return, and in cultivating that, heaven may no longer differ from earth. For if this should come to pass, He says, the things above will in nothing differ from the things below, even if they differ in nature, since the earth will exhibit to us other angels.

11. Give us this day our daily bread. What is, The bread [original-script column: see facsimile]? That is, daily. Because He had said, Thy will be done, as in heaven and in earth: and was addressing men clothed in flesh, and subject to the necessity of nature, who cannot have the same impassibility as the angels: He commands us indeed to execute the precepts, just as also they fulfill them; but He accommodates Himself next to the infirmity of nature. For diligence, He says, in our way of life I seek equal, but not impassibility; for the tyranny of nature does not permit that: for it has need of necessary food. But you, I would have you consider, how even in bodily matters there is much of the spiritual. For He did not command the prayer to be offered for money, nor for delicacies, nor for the costs of garments, nor for any other such thing, but for bread only, and for daily bread, so that we may not be anxious about the morrow. And therefore He added, the bread [original-script column: see facsimile], that is, daily. Nor was He content with this word, but He added another, Give us today, so that we may not torture ourselves with further anxiety for the coming day. For of the day, of which you do not know if you will see the span, why do you have anxiety? For this He commands in many things in what follows, saying: Be not anxious for the morrow (Matt. 6:34). For He wishes us to be always girded and ready as if for flight, conceding to nature only as much as necessity requires from us. Then because it happens, even after the laver of regeneration, that we sin: showing much kindness here also, He commands us to approach the merciful God for the remission of sins, and to say thus: 12. Forgive us our debts, as we also forgive our debtors. Do you see the accumulation of mercy? After so many evils removed, after the ineffable magnitude of gifts, again He deems those who sin worthy of pardon. But that this prayer is fitting for the faithful, the laws of the Church teach,

^A seeing that if He had not wished to show this, He would not have legislated that we should pray thus. But in calling sins to mind, and commanding us to ask for forgiveness, and teaching us how we might attain this forgiveness, and making the way to it easy, it is evident that, knowing and demonstrating that it is possible even after the laver to wash away offenses, He introduced this law of supplication: by reminding us of sins, He persuades us to be moderate; by commanding us to forgive others, He delivers us from all resentment; and by promising in return for these things to forgive us, He stretches out good hopes, and teaches us to philosophize concerning the ineffable philanthropy of God.

^B 6. But what must be particularly noted is this: that in each of the things mentioned, when He has made mention of complete virtue, He has embraced therein also the need to not be resentful (for even the sanctification of His name is an accuracy of perfected conduct; and the doing of His will again declares the same thing; and the ability to call God Father is a demonstration of a blameless life; and in all these was also included the duty to forgive one's anger toward offenders). Yet, He was not content with these, but wishing to show how much concern He has for this matter, He sets it down separately; and after the prayer He remembers no other commandment than this one, saying thus: "For if you forgive men their trespasses, your heavenly Father will also forgive you" (Matt. 6.14). So the beginning is from us, and we ourselves are the masters of the judgment regarding us. For in order that not even one of the senseless might have cause to complain when judged, neither for a small thing nor a large, He makes you the responsible master of the verdict, and says: "As you have judged for yourself, so I judge for you." Whether you release your fellow servant, you shall obtain the same grace from Me; and yet this is not equal to that. For you, being in need, forgive, while God, being in need of nothing, does so; you forgive a fellow servant, but God a servant; you, being liable for countless evils, while God is sinless. But yet even so, He demonstrates His own philanthropy. For He could have forgiven you all your offenses even without this; but He wishes you to be benefited from this cause also, providing you from every side with countless occasions for gentleness and philanthropy, casting out the beastliness in you, quenching your anger, and joining you from every side to your own members. For what could you have to say? That you unjustly suffered some evil from your neighbor? These are the sins; for if it were just, the thing is not even a sin. But you also approach about to receive forgiveness for such things, and for much greater ones. And even before the forgiveness, you have enjoyed no small gift, being taught to have a human soul, and being schooled in all gentleness. And along with these, a great reward will be laid up for you there, in not being required to give an account for your own offenses. Of what punishment, then, would we not be worthy, when, having received the power, we betray our own salvation? And how shall we dare to be heard in other matters, when we ourselves are unwilling, ^C in those things where we are masters, to spare ourselves?

"And lead us not into temptation, but deliver us from the evil one. For Yours is the kingdom, and the power, and the glory, for ever. Amen." Here He teaches us our own lowliness clearly, and suppresses our swelling pride, teaching us to decline the struggles, and not to leap into them. For thus the victory will be more brilliant for us, and the defeat more laughable for the devil. For when dragged in, we must stand nobly; but when not called, we must be at peace, and await the time for the struggles, so that we may demonstrate both an lack of vainglory and a noble spirit. He calls the devil "evil" here, commanding us to have an implacable war against him, and showing that he is not such by nature. For evil is not of those things which are by nature, but of those which come from the choice. But he is called so by way of eminence on account of the excess of his wickedness, and because, having been wronged by us in nothing, he maintains an implacable war against us. For this reason, He did not even say, "Deliver us from evil things," but, "from the Evil One," instructing us nowhere to have bitterness toward our neighbors in those things in which we might suffer evil from them, but to transfer the enmity from these things to him, as he is the cause of all evils. Having therefore made us ready for the contest by the mention of the enemy, and having cut away all our lack of spirit, He again encourages and raises up our spirits, reminding us of the King under whom we are arrayed, and showing Him to be mightier than all. "For Yours," He says, "is the kingdom, and the power, and the glory." Therefore, if the kingdom is His, one must fear no one, seeing that there is no one resisting Him, and the sovereignty has been distributed to Him. For when He says, "Yours is the kingdom," He shows even that one who is warring against us to be subject, even if he seems to oppose, with God permitting it for a time. For even he is of the servants, even if he is of those who are base and have offended; and he would not dare to attack any of his fellow servants without first having received the power from above. And why do I speak of fellow servants? He did not even dare to attack the swine, until He himself permitted; nor the flocks, nor the herds, until he received the power from above. "And the power," He says. Therefore, even if you are countless times weak, you would be just in being encouraged, having such One reigning, who is able to accomplish all things easily and through you. "And the glory for ever. Amen."

7. For He does not deliver you from the ills that come upon you alone, but is also able to make you glorious and brilliant. For just as His power is great, so too is His glory ineffable, and all things are boundless and have no end to them. Do you see how He has oiled the athlete from every side, and prepared him to be courageous? Then, as I reached to say, wishing to show that most of all He turns away from and hates resentment, and most of all accepts the virtue opposite to this vice, even after the prayer He again reminded us of the accomplishment itself, and from the punishment that lies in wait, and from the

^A fixed reward, introducing the hearer to obedience to this command. For He says: *If you forgive men, your heavenly Father will also forgive you; 15. but if you do not forgive, neither will He forgive you.* Therefore, He mentions the Son and the Father again, so that through this also He might put the hearer to shame, if, being the son of such a Father, he should turn out to be savage, and, being called to heaven, retain a worldly and earthly sense. For it is necessary to be children of God not by grace alone, but also by works. And nothing makes one so like unto God as being gentle towards the wicked and those who injure us; just as He taught before also, when He said that He causes *His sun to rise upon the evil and the good.* Therefore, through every word He commands us to make common prayers, saying, *Our Father*, and, *Thy will be done, as in heaven, so on earth*; and, *Give us our bread*; and, *Forgive us our debts*; and, *Lead us not into temptation*; and, *Deliver us*: commanding us always to use the plural number, so that we may not retain even a trace of anger against our neighbor. How great, then, will be the punishment of those who, after all these things, not only do not forgive, but even call upon God for the vengeance of their enemies, and as it were diametrically transgress this law, and this while He does everything and works so that we may not be severed by mutual dissensions? ^B For since the root of all good things is love, He removes the things that destroy it, and seeks to join us together from every side. For there is no one, surely no one, whether father or mother, or friend, or anyone else, who has loved us as God who made us has done. And this is completely manifest both from the benefits which He confers daily, and from the commands which He has established. But if you object to me the hardships, the sorrows, and the other evils of life; consider how greatly you offend Him daily, and you will no longer marvel if even more evils than these invade you; but if you enjoy any good, then you should be amazed and wonder. Now, on the other hand, we see calamities rushing upon us, yet we do not call to mind the offenses which we commit daily: and therefore we take them ill. But if we were to carefully recall the sins of a single day, we would then clearly know how many evils we were guilty of. And so that, leaving aside other things which each of you commits, ^C I might recount those sins which have been done today—although I do not know in what way each of you has sinned—yet such is the abundance of faults that even he who does not know all things accurately can nevertheless pluck many of them from these. For who among us has not been slothful in prayer? Who has not fallen into pride? Who has not fallen into vainglory? Who has not disparaged the reputation of his brother, or admitted wicked desire? Who has not looked with impure eyes? Who has not remembered the hostility of an enemy with passion? Who has not filled his heart with swelling? But if, while we are in the church, and in a short time, we have become guilty of so many evils, what kind of people shall we be when we have gone out? If in the harbor we have so many waves, when we have gone out into the euripus of evils—I mean the marketplace, and urban affairs, and domestic cares—will we even be able to recognize ourselves? Yet, to wash away so many and so great sins, God has given us a compendious and easy way, and one free from all labor. For what labor is it to forgive one who inflicts an injury? The labor is, in fact, in not forgiving, but in retaining enmity; whereas, if anger is laid aside, that produces great tranquility, and the matter is quite easy for one who is willing. ^D For there is no need to cross seas, nor to undertake a long pilgrimage, nor to ascend the ridges of mountains, nor to spend money, nor to macerate the body, but to be willing is enough, and all sins are dissolved. But if you not only do not forgive yourself, but also pray to God against the other, what hope of salvation will you have later, at the time when you entreat God and desire to propitiate Him, while at that same time exasperating Him: in the guise of a suppliant emitting the voice of a wild beast, and casting the darts of that wicked one against yourself? Therefore, Paul, when mentioning prayer, required nothing more than the observance of this law: *Lifting up, he says, pure hands without anger and disputation* (1 Tim. 2:8). For if you have need of mercy, you do not even then release your anger, but hold it in memory, even though you know that you are thrusting a sword against yourself; when will you be able to be merciful, and to vomit out this evil poison of depravity? But if you do not yet see the magnitude of this absurdity, consider the same thing done among men, and then you will see the great force of the insult. For if any man were to come up to you as a suppliant, that you might have mercy on him, and then, while he lay spread upon the ground, he saw an enemy, and ceasing to entreat you, he struck the other, would you not from this conceive greater anger? Consider that this is what happens in God's case. For you too, while supplicating God, in the meantime leaving your supplication, verbally lash your enemy, and insult the laws of God, while you call upon Him who commanded by law that we should lay aside anger against those who have offended us, and ask Him to do the things contrary to His own precepts. Is it not enough for you for vengeance that you transgress the law of God, but you also pray that He Himself should do this? Has He forgotten those things which He commanded? Or is it a man who has said these things? It is God, who knows all things, and who wishes His laws to be accurately kept: and He is so far from doing the things which you ask, that He even turns away from and hates you who say these things, just because you say them, and demands ultimate punishment from you. How then do you ask to obtain from Him those things which He Himself commands you to avoid with the greatest zeal? But there are some who have proceeded to such madness, that they not only pray against their enemies, but even imprecate evils upon their children, and even if it were permitted, would want to taste their flesh, nay, even do taste it. Do not tell me that you have not fixed your teeth into the body of him who injured you: for much more ferociously, as far as was in you, you have raged against him, praying for anger to be sent down from above upon him, and for him to be handed over to immortal punishment, and to be overturned with his whole house. To what are these things not more grievous than bites? To what are they not more bitter than darts? Christ did not teach you these things; not so

much as a shadow of such venom has entered his mind. ^A For when you say, "Cast him down, and overturn his house, and destroy everything, and pray for ten thousand deaths for him," you differ in no respect from a murderer; or rather, from a man-eating beast.

Let us then cease from this disease and from this madness, and let us show forth the gentleness which He commanded toward those who have aggrieved us, that we may become like our Father who is in heaven. We shall cease if we call our own sins to mind; if we examine with precision all our offenses—those within, those without, those in the marketplace, those in the church. For if nothing else, we are worthy of the ultimate punishment for our negligence here. ^B For while the prophets are chanting, and the apostles are singing hymns, and God is discoursing, we wander abroad and introduce the tumult of worldly affairs; and we do not accord such quietness to the laws of God as the spectators in the theater provide in silence for the king’s letters. For there, when these letters are being read, both consuls and prefects and the senate and the people all stand upright, listening in silence to what is being said; and if in the midst of that profound silence one were suddenly to leap up and shout aloud, as having insulted the king, he pays the ultimate penalty. Here, however, when the letters from heaven are being read, there is much tumult from every side. And yet, He who sent the letters is much greater than this king, and the theater is more solemn; for it is not of men only, but also of angels; and these victories, which the letters announce, are far more awe-inspiring than those on earth. On this account, not men only, but also angels and archangels, and the hosts of heaven, and all who are on earth, are commanded to praise. "Bless," He says, "the Lord, all his works" (Ps. 102:22). For the achievements are not small, but all exceed speech and mind and human understanding.

And these things the prophets proclaim every day, each one in various ways announcing this brilliant trophy. One says, "You ascended on high, you led captivity captive, and received gifts among men" (Ps. 67:19); and, "The Lord is mighty and strong in battle" (Ps. 23:8). Another says, "He shall divide the spoils of the strong" (Is. 53:12). For it is for this that He came: to preach remission to the captives, and recovery of sight to the blind. And, shouting a song of victory over death, he said, "Where, O death, is your victory? Where, O grave, your sting?" (1 Cor. 15:55). ^C Another, again, proclaiming the profoundest peace, said: "They shall beat their swords into plowshares, and their spears into pruning hooks" (Is. 2:4; Joel 3:10). And one addresses Jerusalem, saying: "Rejoice greatly, O daughter of Zion, for behold, your King comes to you, meek, sitting upon a beast of burden and a young foal" (Zech. 9:9). Another proclaims also His second advent, saying thus: "The Lord whom you seek shall come, and who shall endure the day of His coming? Leap like calves set free from bonds" (Mal. 3:1-2). And another, again, being struck with such things, said: "This is our God; no other shall be reckoned in comparison to Him" (Baruch 3:36).

Yet even when these and many more things are being said, we ought to shudder and not think ourselves to be on earth, but instead we make a noise as in the middle of a market, we are distracted, and by discussing things that nothing concern us, we waste the entire time of the assembly. When, therefore, both in small things and great, and in hearing and in acting, and outside and within the church we are so sluggish—and in the midst of all these things we pray against our enemies—whence shall we have hope of salvation, adding such an illegal prayer as this to so many sins, a prayer which adds another grievous burden, counterbalancing them? Is it then reasonable to marvel if any of the unexpected and grievous things happens to us, when we ought to marvel when one does not happen? For that is in the order of events; but this is beyond all reason and expectation. And indeed, it is beyond reason that we, becoming enemies of God and provoking Him, should enjoy the sun and the rains and all other things—men surpassing beasts in cruelty, and standing against one another, and bloodying the tongue with the bites of their neighbors, after the spiritual table, and so many benefits, and countless commandments. ^D Thinking on these things, then, let us cast out the venom, let us end the enmities, and let us make the prayers that are fitting for us; instead of the ferocity of demons, let us take on the gentleness of angels; and however much we may have been injured, let us consider our own sins, and the reward laid up for us for this commandment; let us soften our anger, let us calm the waves, that we may both pass the present life undisturbed, and departing there, may attain to such a Master as we have been toward our fellow servants. And if this seems heavy and fearful, let us make it light and desirable, and open wide the bright gates of the confidence which we have toward Him; and what we could not accomplish through abstaining from sins, let us accomplish through having become gentle toward those who have sinned against us (for this is neither heavy nor burdensome); and by benefiting our enemies, let us lay up much mercy for ourselves. For thus, both in the present life all will love us, and before all others God Himself will both love us, and crown us, and deem us worthy of all future blessings; may we all attain to these, by the grace and love of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.

HOMILY XX

Chapter 6, verse 16. "When you fast, be not, as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast."

Not only do we imitate the hypocrites, but we even surpass them. For I know, truly I know, many who are not only fasting and showing it off, but who are not even fasting and yet wear the masks of those who are, and put forward an excuse worse than the sin. "For so that I may not scandalize the many," he says, "I do this." What do you say?

homicides, and you yourselves bring forward a heavier excuse. I do this, they say, so that I may not be a stumbling block to many. What are you saying? It is the divine law that commands this, and you mention a stumbling block? And if you keep it, you think you are a stumbling block, and if you do not keep it, otherwise? Could there be anything worse than these absurdities? Will you not cease to be worse than hypocrites, and to use a double hypocrisy, and to devise such a peak of vice? Will you receive the plaster of this saying without shame? For not only, he says, do they pretend, but to sting them more vehemently: ^A "For they disfigure their faces," that is, they corrupt, they destroy. If, however, this is the disfiguring of the face, to show oneself pale for the sake of vainglory, what is to be said about women who corrupt their faces with pigments and paints for the ruin of shameless youths? For they harm only themselves: these, however, harm both themselves and those who look upon them. Wherefore it is right to flee both this and that plague entirely. For he not only commanded not to show oneself, but also to strive to be hidden: which he himself had done before. Furthermore, regarding almsgiving, he did not put it simply like that; but when he had said: "Take heed that you do not do your alms before men," he added, "to be seen by them"; but regarding fasting and prayer, he decreed nothing similar. Why that? Because almsgiving cannot be hidden, but fasting and prayer can be concealed. Just as, therefore, when he said, "Do not let your left hand know what your right hand does," he was not speaking of hands, but signifies that all things ought to be hidden; and to whom he commanded to enter into the closet, he does not especially command that we pray there, but he also sub-indicated that very thing: so also in this place, when he commanded the one fasting to anoint himself, he does not command at all that we anoint ourselves, for we would all be found to be transgressing this law; especially those first who strive to keep the fast, the crowds of monks, ^B who occupy the mountains. Therefore he does not command this; but because it was the custom among the ancients to anoint themselves when they were in joy and gladness, which is clearly learned in David and in Daniel, he said that one ought to anoint oneself, not so that we do this entirely, but so that we keep this good with all zeal and diligence. And so that you may learn that the matter is so: he himself who had commanded this in words, also carried it out in deed; when he fasted for forty days, he was hidden while fasting, and he neither anointed himself, nor washed himself: and yet, even if he did not do this, he performed the whole thing most of all without vainglory: which he also commands to us, having brought the hypocrites into the middle, and having called the hearers away to the contrary by a double precept; he also sub-indicated something through that name, namely, of hypocrites. For not only because the thing was ridiculous, nor because it brought the greatest damage, but also because such a fallacy is shown to be temporary, it leads away from that base concupiscence. For the hypocrite appears clearer for as long as he has sat in the theater: nay, indeed, not even then before all. For most of the spectators know who they are and what they are pretending. But with the theater dissolved, they are revealed most manifestly to all. This, therefore, it is absolutely necessary for those who are desirous of glory to suffer. Nay, it is even plain to many that they are not what they appear to be; but are covered only by a mask. But they will be caught much more afterwards ^C, when all things will be naked and open. From elsewhere, however, he again leads them away from the hypocrites, when he shows that the precept is not burdensome. For he does not extend the fast, nor does he command it to be done longer; but he insists so that its crown may not perish. Therefore, what alone seems burdensome is common to us and to the hypocrites: for they also fast; but what is most light and proper to them, namely, that they may not be deprived of the crown while laboring, that is, he says, what I command: adding nothing to the labors, and gathering rewards for you with the safest caution, and not allowing you to depart un-crowned, as those depart who do not wish to imitate those who contend in the Olympic games, who, with so many people, so many princes sitting, wish to please one who might grant them the crown, even if he is far inferior: you, however, when you have two reasons for showing the victory to him, both that he distributes the prizes, and that he surpasses all who are watching without any comparison, you show yourself to others, who not only can do you no good, but who harm you the most.

Against feigned virtue

greed incites, as the desire for glory. Therefore, men devise droves of servants, companies of eunuchs, horses adorned in gold, silver tables, and other things more ridiculous, not that they may satisfy a need, nor that they may enjoy pleasure, but that they may display them to many. Earlier he said only that one ought to show mercy; here, however, he shows how much one ought to show mercy, saying: *Lay not up for yourselves treasures* (Matt. 6:19). Because it was not possible at the beginning to introduce the discourse about the contempt of wealth suddenly, on account of the tyranny of the passion, having fragmented it little by little and set them free, he lets it into the mind of the hearers, so that it might become acceptable. For this reason he first said, *Blessed are the merciful*; after that, *Be well-disposed to your adversary* (Ibid. 5:40); and after that again, *If any man will sue you, and take away your coat, give him also your cloak*; here, however, is that which is far greater than all those. For there he said, if you see an impending lawsuit, do this; for it is better for one who has the means of fighting to be quit of the fight by not having. ^A Here, however, without placing an adversary or one who is being judged, nor mentioning any other such thing, he teaches the contempt of wealth in itself, showing that he legislates not so much for the sake of those who are shown mercy, as for the sake of the giver; so that even if there is no one who is doing wrong and dragging one to court, we may thus despise our possessions, dispensing them to those in need. And not even here does he put the whole matter, but even here he holds back, although he had shown the contests concerning these things with much [exertion] in the desert ^B of intensity. But nevertheless, he does not put this forward, nor bring it into the middle; for the time had not yet come to reveal it; but he examines arguments for now, keeping the role of a counselor rather than a lawgiver in his discourse concerning these things. For having said, *Lay not up for yourselves treasures upon earth*, he added: *Where the rust and moth doth consume, and where thieves break through and steal*. ^C For now he shows the damage of the treasure here, and the benefit of that there, both from the place and from those who waste it. And not even until this does he stop, but he adds another argument. And first, he exhorts them from the things they fear most. For what do you fear? he says: that your money might be consumed if you give alms? Then give alms, and then it will not be consumed; and what is greater, that not only will it not be consumed, but it will also receive a greater addition; for the things in the heavens are added to. But for now he does not say it, but he puts it forward later.

3. For now, however, he brings into the middle that which most of all could exhort them, [namely] that the treasure remains for them unconsumed, and he draws them from both sides. For he did not say that if you give alms, it is merely kept, but he also threatened the opposite, that if you do not give, it is destroyed. And behold his ineffable wisdom. For he did not say that you will leave them to others—since that, too, is pleasant to men—but nevertheless he frightens them from another side, showing that they do not even attain to this; for even if men do not wrong you, there are those who wrong you utterly: the rust and the moth. For if this damage seems to be very easily undergone, yet it is invincible and irresistible; even if you think up any [remedy], you will not be able to stop this damage. ^D What then? Does it destroy gold? If not the moth, then thieves. What then? Have all been despoiled? If not all, yet the majority. For this reason, he adds another argument, as I said before, saying: *Where the treasure of man is, there will his heart be also*. For even if none of these things happen, he says, you will suffer no small damage, being nailed to the things below, becoming a slave instead of a free man, falling from the heavenly things, and being unable to think of the heights, but [only of] all money, and interest, and loans, and gains, and base sales; what could be more wretched than this? For such a one will exist in a situation worse than any slave, drawing upon himself a most grievous tyranny, and having betrayed the most vital thing of all, the nobility of man and his liberty. For whatever anyone may be discussing with you, while your mind is nailed to money, you will not be able to hear any of the things that pertain to you; but just like a dog tied to a tomb, more grievous than any chain through the tyranny of money, barking at all who approach, you have this goal continuously, to keep for others the things that are lying there; what could be more wretched than this? But nevertheless, since it was higher than the understanding of the hearers—and even though the damage of it is easily visible to many, its character is not manifest, but it required a more philosophical mind so that one might be able to understand these things—he placed it after those clear things, saying: *Where the treasure of a man is, there will his heart be also*; and he makes it clearer again, leading the discourse from things intellectual to things sensible, and saying: *The light of the body is the eye*. That which he says is of this sort: Do not bury gold in the earth, nor anything else of such a kind; for you are gathering them for the moth and the rust and the thieves. But if you also escape these damages, you will not escape the enslavement of your heart, and the being nailed to all the things below. *For where your treasure is, there will your heart be also*. Just as, therefore, if you deposit in heaven, this causes not only the obtaining of the rewards for these things, but you already receive the prize from here, being moved over there, and thinking of the things there, and being anxious on behalf of the things there; for where you have laid up your treasure, it is clear that you are transferring your mind [also]. Thus, if you do this upon earth, you will suffer the opposite. But if what has been said is unclear to you, hear the following: *The light of the body is the eye. If therefore your eye be single, your whole body shall be full of light; but if your eye be evil, your whole body shall be full of darkness. If therefore the light that is in you be darkness, how great is that darkness*. He leads the discourse to things more sensible. Because he mentioned the mind, as one being enslaved and taken captive, and this was not easily visible to many, he transfers the teaching to the outward things that lie before the eyes, so that from these they might understand about those [inner] ones. For if you do not know, he says, what is the damage of the mind, learn it from bodily things; for what the eye is to the body, that is the mind to the soul. Just as, therefore, you would not choose to wear gold and be wrapped in silk garments, and have your eyes blinded, but [would prefer] the health of these over all such...

apparatus; for if you lose your sight, the rest of your life is of no benefit to you (since, just as when the eyes are blinded, the activity of the rest of the members departs, with the light extinguished, so a life corrupted once in its mind will be filled with innumerable evils): as therefore we take care of this in the body, so that the eye may be sound, so we must take care of the health of the mind. If we blind it, which ought to minister light to others, from where shall we be able to see? For just as one who takes away the spring dries up the river, ^A so one who overwhelms the mind has obscured all its activities in this life. Therefore he says: "If the light that is in you be darkness, how great is the darkness?" For when the pilot is submerged, and the lamp is extinguished, and the leader is captured, what hope is there afterwards for the subjects?

IV. Why, having left aside the snares constructed by wealth, the fights, the lawsuits (for he indicated these things earlier by saying: "He shall deliver you to the judge, and the judge to the officer"), does he bring forward things more grievous than all these, and thus lead [one] away from evil concupiscence? For it is far worse for the mind to be subjected to this disease than to dwell in a prison; and the one ^B does not always happen, but the other is always conjoined with the love of money. For this reason he places this after that, inasmuch as it is more grievous and absolutely consequential. For God, he says, has endued us with a mind, so that we may dissipate ignorance and hold a right judgment of things, and using this as a weapon and a light against all troublesome and harmful things, we may remain in safety. But we betray this gift for the sake of certain superfluous and useless things. For what is the need of soldiers laden with gold when the general is a captive? What profit is there from a most adorned ship when the pilot is submerged? What further gain have you from a body well-constituted if the eyes are blinded? Just as, therefore, one who casts a physician—whom it behooves to be healthy so that he may cure the diseases of others—into a disease and bids him lie in a silver bed and a golden chamber, renders him altogether useless to the sick: so if, after you have corrupted the mind that could heal the diseases of the soul, you have taken care for it to sit by [its] treasure, you have not only not helped it, but you have afflicted it with damage and harmed your whole soul. Do you see how, through the very things by which men everywhere are carried away by greed to wickedness, through these he most of all abstracts them from it, and leads them back to virtue? Why, he says, do you covet money? Is it not so that you might enjoy pleasure and delights? That certainly will not come to you from there, but quite the contrary. For just as with eyes plucked out we perceive nothing sweet in our senses, because of such a calamity: much more shall we suffer these things in the subversion and blindness of the mind. For what reason do you bury it in the earth? Is it so that it may be kept safely? Truly here also the contrary will happen, he says. Just as ^C indeed he who fasts on account of vainglory, gives alms, and prays, has [Christ] withdrawn him from those very things which he most desires—from vainglory (for why, he says, do you pray and give alms? Is it not because you love the glory of men? Do not therefore pray so, and then you will attain it, namely on the future day): so also [he has] caught the lover of money through the very things which he most pursued. What do you want, he says: for money to be kept for you and to enjoy pleasure? I will provide both of these for you most copiously, if you deposit your gold there where I shall bid you. He shows more openly in the following [words] the damage thereby inflicted upon the mind, when he made mention of thorns; meanwhile, however, he indicated this same thing here not perfunctorily, when he showed that he who would rave about these things is darkened. And just as those who are in darkness see nothing clearly, but if they see a rope, imagine it to be a serpent, if mountains and valleys, they die of fear: so also these hold as suspect those things which are not formidable to those who see; for they fear poverty; indeed, not poverty only, but even any slight detriment. For if they lose some small thing, they lament and are tortured more than those who are in need of necessary food. Many certainly of such wealthy people, not bearing such a misfortune, have hastened to the noose. Insults and losses, moreover, seem so intolerable to them that for this reason many have been taken from this life. For wealth has rendered them soft to everything, except to the service of these. For when these compel them to serve them, then they boldly undergo the dangers of death, blows, reproaches, and every kind of ignominy. ^D Which is truly a kind of extreme misery, where one ought to philosophize, to be most soft; but where it were fitting to be pious and modest, there to be exhibited as most shameless and most savage. For it comes to pass for them, just as if someone after goods have been indecently consumed should suffer evilly. For he, when the time arrives when expense is necessary, since he can expend nothing more, suffers intolerable evils, when already all things have been badly consumed. Just as those instructed in certain arts suffer many stupendous and dangerous things in them, but in other useful and necessary things are altogether inept and ridiculous: so [are] these concerning whom we speak. For those actors who walk along a taut rope, and exhibit so much fortitude there; when anything of necessary things requires audacity and fortitude, they cannot even think of anything. So the wealthy, who dare all things for the sake of money, can suffer nothing—neither great nor small—for the sake of philosophizing. And just as those handle a slippery and unproductive thing, so also these tolerate many dangers and undergo precipices, all of which are closed by a useless end; and they are enveloped in double darkness, both because being mind-subverted they are blinded, and because from the fallacious mass of anxieties...

[GREEK PRECEDING TEXT...] and he will not be able to look. For he is like those in the darkness who cannot see even when the sun has appeared, which is precisely what has happened to these men. For they do not listen to the Sun of righteousness illuminating and exhorting them, because the wealth has closed their eyes. Therefore, they endure a double darkness: one from themselves, the other from not paying attention to the Teacher. ^A Let us, therefore, pay attention to Him with precision, so that we may at last open our eyes. And how is it possible to open one’s eyes? If you learn how you were blinded. How then were you blinded? By wicked desire; for just as a wicked humor flowing into the clear pupil of the eye has made a thick cloud, so too the love of money has done to your mind. But it is easy to disperse and break through this cloud if we accept the ray of Christ’s teaching, if we listen to Him exhorting and saying: "Lay not up for yourselves treasures upon the earth." And what more do I gain, he says, from listening, when I am held fast by desire? Most of all, continuous listening will be able to dissolve even the desire. But if you remain held fast, consider that the thing is not even a desire. For what kind of desire is it to serve painfully, to be subject to a tyranny, to be bound on all sides, to dwell in darkness, to be full of turmoil, to endure fruitless labors, and to keep money for others, and often for enemies? ^B What kind of desire is this worthy of? From what should one not flee and run away? What kind of desire is it to deposit treasure among thieves? For if you desire money at all, transfer it where it can remain safe and unassailed. For what you do now is not typical of someone desiring money, but of someone desiring slavery, abuse, loss, and perpetual pain. But if any man on earth were to show you a place that is unassailed, even if he were to take you into the very desert, promising security for the guarding of your money, you would not hesitate, nor would you shrink back, but you would trust him and cast your money there. Yet when God, instead of man, promises you this—and proposes not the desert, but heaven—you accept the opposite. And yet, even if it were to be safe below a myriad of times, you can never be free from care. For even if you do not lose it, you will never be delivered from the anxiety of losing it. But there you will endure nothing of these things; and what is more, you are not only burying gold, but you are also planting it. For the same thing is both treasure and seed; or rather, it is more than both of these. For seed does not remain forever, but this remains perpetually. Again, treasure does not sprout, but this bears immortal fruits for you. And if you speak of time, and the delay of payment, I have both something to show and even to say how much you enjoy even here; but apart from these, I will even try to refute you from the temporal things themselves, and show that you object to these things in vain.

6. For you prepare many things in the present life, of which you yourself are not going to enjoy; and if anyone reproaches you, you bring forward your children and your children’s children, and you think you have found an adequate consolation for your superfluous labors. For when you are in extreme old age and you build splendid houses, which you will often leave before the end, and you plant trees from which you will see the fruit after many years; ^C when you plant trees in a field, from which the fruit will come after ten thousand years, and you buy property and lands, of which you will receive the ownership after a long time, and you labor at many other such things from which you will not enjoy the fruit—are you doing these things for yourself or for those who come after? How then is it not the height of folly, that here you do not slacken at all in view of the delay of time, and this, though you are likely to fall short of the reward for all this toil because of this delay; but there, you are sluggish because of the postponement, and that, too, when the gain brings you more, and does not pass the goods on to others, but brings the gifts to you? Besides these things, the delay is not even long. For affairs are at the doors, and we do not know if in our generation all things regarding us will have their end, and that dreadful day will arrive, showing us the fearful and impartial tribunal. For the majority of the signs have been completed, and the Gospel has now been preached everywhere in the inhabited world, and the things concerning wars, and the things concerning earthquakes, and the things concerning famines have come to pass, and the interval is not long. ^D But do you not see the signs? And this itself is the greatest sign. For those in the time of Noah did not see the preludes to that total destruction, but meanwhile, they were playing, eating, marrying, doing all the customary things, and so they were caught by that dreadful judgment. And those in Sodom likewise, living in luxury and suspecting nothing of what had come to pass, were consumed by the thunderbolts that were unleashed at that time. Considering all these things, therefore, let us turn ourselves to the preparation for the departure from here. For even if the common day of the consummation never arrived, the end of each person is at the doors, whether one be aged or young; and it is not possible, having departed from here, either to buy oil anymore, or to obtain forgiveness by beseeching, even if Abraham were the one interceding, even if Noah, even if Job, even if Daniel. While, therefore, we have time, let us store up for ourselves much boldness; let us gather abundant oil, let us transfer everything into heaven, so that in the fitting time, and when we most need them, we may enjoy all things by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power, now and always, and unto the ages of ages. Amen.

HOMILY XXI

Ch. 6, v. 24. *No man can serve two masters: for either he will hate the one, and love the other; or he will hold to the one, and despise the other.*

He introduces the discourse concerning poverty through more points, and strikes down the tyranny of the love of money. For he is not content with the former things, although they were many and great; but he adds other things that are more numerous and stronger. See how little by little he removes [man] from existing things...

^A for if we were to fall away from the service of Christ owing to money; what is there more to be desired if, by despising these, we are to have a strict benevolence and charity toward Him? For what I always say, I will say now also, that the teacher spurs the hearer to obedience through both [types of things], through both the useful and the harmful; just as an excellent physician indicates both the illness [arising] from negligence and the health [arising] from obedience. See, therefore, how he again shows this gain, and how he prepares the useful, while he removes the contrary. For it does not just hurt you, he says, by arming thieves against you, nor only because it clouds the mind with darkness; but also because it casts you out from the service of God, making you prisoners to inanimate money, harming you on both sides, ^B and because it makes you slaves to those whom you ought to command, and [because it causes you] to be cast out from the service of God, which it is necessary for you to serve above all things. Just as there he showed a twofold harm, both that they are deposited where rust corrupts, and that they are not deposited where there is safe custody, so also in this place he shows a twofold injury, both that they abstract [us] from God, and that they subject [us] to Mammon. But he does not immediately posit this, but he first works it out from common reasoning, saying thus: No one can serve two masters: saying "two" here [as those] who command contrary things. For if this were not so, they would not be two. For the multitude of them that believed were of one heart and one soul (Acts IV, 32): for even if they were divided into many bodies, yet concord made the many one. ^C Then, increasing the tension, he says: Not only will he not serve, but he will also hate and turn away. For he will either hate one, he says, and love the other; or he will sustain one, and contemn the other. And it seems indeed that he said the same thing twice; but it is not without cause that he arranged the matter so, but to show that the change for the better is easy. For so that you might not say, "Once I have been made a slave, oppressed by the tyranny of riches," he shows that it is possible to be converted to the other side: and as from this [path] one can go to that, so from that [path] one can come to this. When, therefore, he had said this indefinitely, so as to persuade the hearer to act as an impartial judge of what was said, and to carry the calculation from the very nature of the things, after he had him consenting, then he reveals himself; for he subjoined: You cannot serve God and Mammon. Let us shudder as we think what we have compelled Christ to say, so as to place gold alongside God. But if that is horrible, it is far more horrible for this to be done in reality, and for the tyranny of gold to be preferred to the fear of God. ^D What then? Could the same thing not be done among the ancients? Not at all. How then did Abraham, how did Job shine in virtue? Do not remind me of rich men, but of those who serve riches. For Job was indeed rich, but he did not serve Mammon; he had riches and possessed them, and was master, not slave. For just as a steward of another's money, so did he possess all those things: not only not stealing the things of others, but also distributing his own to those in need. And what is greater: he did not even rejoice in present things, as he declares, saying: If I have rejoiced that there were many riches to me (Job XXXI, 25); and therefore he did not grieve when they were lost. But today’s rich are not such; but are affected worse than any prisoners, paying tribute to Mammon as to some fierce tyrant. For the love of money has invaded their minds as if it were a certain citadel, and sends its commands, full of all iniquity, to them daily: and there is no one who does not obey it. Do not, therefore, philosophize in vain. For God has once passed judgment, and said that it is impossible for this and that service to concur. Do not say, therefore, that it is possible for them to concur. For when the one commands to steal, and the other to despoil oneself; the one to be chaste, the other to commit fornication; the one to be drunk and enjoy the delicacies of the table, the other to moderate the belly; the one to despise present things, the other to cling to them; the one to wonder at marbles and adorned walls and ceilings, the other to despise these and to cultivate philosophy; how can these agree?

Christ. Damnum ex divitiis parta.

ST. JOHN CHRYSOSTOM ARCHBISHOP OF CONSTANTINOPLE

it could not endure to remain in the body unless it were nourished. And having said this, he does not merely set it down, but even here he calls into play logical arguments: some from things which are already present for us, others from other examples. ^A From those already present, he speaks thus: "Is not the soul more than meat, and the body than raiment?" He, then, who gave the greater, how will he not give the lesser? He who fashioned the flesh that is nourished, how will he not provide the food? Wherefore he did not say simply, "Do not be anxious about what you shall eat or what you shall put on," but, "For the body," and, "For the soul"; because he was about to make the proofs from these very things, advancing his argument by way of comparison. But the soul he gave once, and it remains the same; but the body he increases daily. Showing both things, then, both the immortality of the soul and the transitory nature of the body, he added, saying: "27. Who of you is able to add to his stature one cubit?" And having kept silent about the soul, as not receiving an increase, he spoke only about the body, by this showing also that which was hidden, that it is not food that causes it to grow, but the providence of God. And declaring this by other means, Paul said: "So that neither is he that planteth anything, nor he that watereth, but God that giveth the increase" (1 Cor. 3: 7). ^B By these things, then, which are in us, he exhorted us; but by other examples: "Behold the birds of the heaven," he says. For in order that no one might say that we profit by being anxious, he deters them by way of both the greater and the lesser: the greater, the soul and the body; the lesser, the birds. For if of those far more needy he takes such great thought, how will he not provide for you? he says. And toward these he spoke thus—for it was a general, common crowd—but to the devil he did not speak thus, but how? "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matt. 4: 4). But here he mentions the birds, and very shamefully; which carries the greatest strength for the argument of exhortation. But some of the impious have reached such a pitch of folly as to even find fault with the example. "For it will not have," he says, "the faculty of choosing, to lead one to this from natural advantages; for this, he says, is present in them by nature."

3. What then could we say to this? That even if it is present to them by nature, yet it is possible for us also to attain this by choice. For he did not say, "Behold that the birds fly," which was impossible for a man; but that "they are fed without anxiety," which is easy for us to accomplish as well, if we are willing. And those who have achieved this by their works have shown it. Wherefore it is worthiest of all to admire the wisdom of the Lawgiver, that, having the example of men to offer, and being able to name Elijah, and Moses, and John, and others like them who were not anxious, in order to reproach them, he made mention of the irrational creatures. ^C For if he had named those righteous men, they would have had something to say: "We have not yet become like them." But now, having passed over them in silence, and having brought forward the birds of the heaven, he cut off all their pretexts, and here he mimics the ancient law. For the Old Testament sends one even to the bee, and to the ant, and to the turtledove, and to the swallow. Nor is this a small sign of honor, when those things which those creatures have by nature, we can accomplish by our choice. If, then, he takes such great providence for those that are for our sake, much more for us; if for the slaves, much more for the master. For this reason he said: "Behold the birds of the heaven"; and he did not say that they do not traffic, nor do they merchandise—for these things were among those strictly forbidden—but what? "They sow not, neither do they reap." What? Is it that it is not necessary to sow? he says. He did not say that it is not necessary to sow, but that it is not necessary to be anxious; nor that it is not necessary to work, but that it is not necessary to be faint-hearted and to wear oneself out with cares. Since he even commanded one to be nourished, but not while being anxious. ^D This argument David also puts forward from above, speaking enigmatically thus: "Thou openest thy hand, and fillest every living thing with delight" (Ps. 144: 16); and again, "To him that giveth to the beasts their food, and to the young ravens that call upon him" (Ps. 146: 9). Who, then, you ask, have not been anxious? Have you not heard how many of the righteous I have brought forward? Have you not seen with them Jacob departing from his father's house naked of all? Do you not hear him praying and saying: "If God will give me bread to eat, and raiment to put on" (Gen. 28: 20)? These things were not those of one who is anxious, but of one who seeks the whole from God. This the apostles also accomplished, having left all things, and not having been anxious; and the five thousand, and the three thousand. But if you do not bear it, hearing of such signs, release yourself from these grievous bonds, having overcome the uselessness of the matter, abolish the care. "For who of you," he says, "by being anxious is able to add to his stature one cubit?" See how by the manifest he made the hidden clear? For just as you will not be able to add even a little to your body by being anxious, he says; so neither can you gather food, even if you think so. From this it is clear that it is not our pursuit, but the providence of God, that accomplishes the whole, even in those things where we think we are acting; so that if He should abandon us, neither care, nor anxiety, nor labor, nor any other such thing will ever appear, but all things will depart.

4. Therefore, let us not think the commandments are impossible; for many are those who accomplish them even now. And if you are ignorant of this, it is nothing strange; since Elijah also thought he was alone, but heard that: "I have left for myself seven thousand men" (3 Reg. 19: 18). Whence it is clear that even now many are showing the apostolic life, just as the three thousand did then, and the five thousand also. But if we do not believe, it is not because there are not those who accomplish it, but because we are far from the matter. Just as the drunken man would not easily believe that there is any person who does not even taste water—although many have accomplished even this in our day, some monks—and he who associates with myriad women, that it is easy to practice virginity; nor he who steals the goods of others, that someone might easily let go of his own—in the same way, those who melt themselves away with myriad cares every day would not easily believe this.

^A observe: nor will he who snatches away the property of others believe that there is any man who would easily distribute his own; likewise, neither will those who macerate themselves daily with a thousand anxieties easily receive this doctrine. But that there are many who have arrived at this perfection, we are able to demonstrate from those very persons who in our own age have professed this philosophy. But for the present, it will be sufficient for you if you learn not to be avaricious, and if you learn that almsgiving is a good thing, and that we ought to distribute from our own goods. For if you follow these things, beloved, you will quickly arrive at the others.

For the time being, therefore, let us cast off that superfluous pomp, let us be content with moderation, and let us learn that all that we are to possess must be acquired by honest labor: since the blessed John, when he was addressing those who sat at the toll booth and the soldiers, commanded them to be content with their own wages (Luke 3). He wished indeed to lead them to a greater philosophy; but because they were not yet suited for it, he says things of less weight, because if he had discoursed on higher things, they would not have attended to him and would have fallen away from these lesser ones. For this reason we also train you in these more elementary matters. ^B And for the moment we know that the burden of casting off possessions is heavier than you can bear; and as far as heaven is distant from the earth, so far do you stand distant from that philosophy. Therefore, let us at least observe the final commandments; for this is no small consolation: even though among the Greeks some have performed what we said, and have left all things, although not with the purpose that was required. Nevertheless, it will be enough for us if you distribute alms bountifully: for we shall quickly arrive at those former things if we proceed in this manner. If, however, we do not do even this, what pardon shall we deserve, we who, being commanded to surpass the saints of the Old Law, seem inferior to the Greek philosophers? What shall we say, if, when we ought to be angels and sons of God, we do not even seem to be men? For to snatch and to covet the property of others pertains not to the gentleness of men, but to the savagery of beasts; nay, those who invade the property of others are worse than beasts. For to beasts this is innate from nature: but we who are adorned with reason, and fall away into baseness contrary to nature, what pardon shall we enjoy? Considering, therefore, the measures of the philosophy proposed to us, let us at least arrive at the midway point, so that we may both be delivered from future punishment and, having progressed, may ascend to the very pinnacle ^C of goods: which may we all attain, through the grace and kindness of our Lord Jesus Christ, to whom be glory and power unto ages of ages. Amen.

HOMILY XXIII

Consider the lilies of the field, how they grow; they labor not, nor do they spin. And I say to you, that not even Solomon in all his glory was arrayed like one of these. ^D

a'. Having spoken regarding necessary food, and showen that one ought not to be anxious about it, he passes on to easier matters. For clothing is not as necessary as food. Why, then, has he not used the same example of the birds here, nor brought forward for us the peacock, or the swan, or the sheep? For it was possible to borrow many such examples from there. Because he wishes to show the magnitude of the matter on both sides—both from the worthlessness of those things which shine with such decorum, and from the excellence of the ornament attributed to the lilies. Therefore, after he had fashioned this description, he no longer calls them lilies, but "the grass of the field." Nor is he content with this name, but adds another worthlessness, saying, "which is today." Nor does he add, "and is not tomorrow," but, what is far more worthless, "is cast into the oven." Nor did he say simply, "He clothes," but "He so clothes." Do you see everywhere many progressions toward further and greater things? This, moreover, he does in order to strike at them; and therefore he subjoined, "Much more you?" That indeed contains a great emphasis. For, "You," indicates nothing else than that the human race itself has been deemed worthy of great honor and great care; as if he were to say: "You, to whom He gave a soul, for whom He fashioned a body, for whose use He created all visible things, for whose sake He sent the prophets and gave the law, and conferred innumerably good things; for whose sake He delivered up His only-begotten Son, and through Him distributed thousands of gifts." And after he had clearly set these things forth, then he rebukes them, saying: "Of little faith." Such, indeed, is he who offers his counsels; after he has clearly demonstrated the matter, he not only exhorts, but also pricks, so that they may be more excited to obey his words. By these means, however, he teaches us not only that we should not be anxious, but that we should not be seized with admiration when we gaze upon magnificent garments. For this is the decor of flowers and the beauty of herbs; nay, this grass is more precious than that garment. What, therefore, do you think greatly of a matter in which you are surpassed by far by the herb? And see how from the beginning he shows the commandment to be light and easy, while he draws them back again from contrary things and from those which they most dread. For when he had said, "Consider the lilies of the field," he subjoined: "They labor not." Thus, wishing to rescue us from labors, he commanded these things. It does not mean, therefore, that we should not cultivate these things, but that we should not be anxious and solicitous. And just as when he said, "They do not sow," he did not remove the sowing, but the excessive care; so when he says, "They labor not, nor do they spin," he did not remove the work, but the anxiety. If, however, Solomon was surpassed by their decor, and not once or twice, but throughout the whole time of his reign (for no one can say that he was arrayed thus now, and otherwise then; but neither did he shine with such decor even on one day: for he indicated that by saying, "In all his reign"), and he did not yield to one flower only and imitate another, but yielded to them all at once (on which account he says, "Like one of these": for as far as truth differs from a lie, so great is the interval between those garments and these flowers); if, therefore, he, the most splendid of all the kings who have ever been, confessed himself to be conquered, when ever wilt thou be able to excel, thou who canst attain to that decor not even in the smallest degree? Hence he instructs us never to desire such decor. See, therefore, his end: after victory, it is cast into the oven. What...

^A necessity does he have of such great beauty, the flower which exists today, and tomorrow is not? If, therefore, he has given to the grass that which is not of necessity—for what does its beauty contribute to the fuel of the fire?—how will he not give it to you, who have work to do? If he has adorned with such great abundance that which is the most worthless of all things, and that not for need, but doing this for display, much more will he honor you, who are more precious than all, in those things which pertain to need.

2. Since, therefore, he has shown that there is great providence of God, and it was necessary to rebuke them thereafter, even here he uses restraint, charging them not with unbelief, but with little faith. For if God, he says, so clothes the grass of the field, much more you, O you of little faith. And yet he himself works all these things; for “all things were made through him, and without him was not any thing made” (John 1. 3); but still he nowhere makes mention of himself for the time being. It was sufficient for the time being, to show his authority, to say at each of the commandments: “You have heard that it was said to them of old; but I say to you.” Do not, therefore, marvel when even in the following things he conceals himself, or speaks something humble about himself. For he was eager at that time to have his word be acceptable to them, and through everything to demonstrate that he was not someone opposed to God, but one who is in agreement and accord with the Father. Which he also does here. For having spent so many words, he continually sets him in the midst, admiring his wisdom, his providence, his care through all things, both great and small. ^B For when he was speaking about Jerusalem, he called it the city of the great King; and when he made mention of heaven, he again named it the throne of God; and when he spoke regarding the governance of the world, he again ascribes the whole to him, saying that, “He makes his sun to rise upon the evil and the good, and rains upon the just and the unjust” (Ibid. v. 45). And in the prayer he taught them to say that, His is the kingdom, and the power, and the glory. And here, discoursing concerning his providence, and showing how he is a master craftsman even in small things, he says that he clothes the grass of the field. And nowhere does he call him his Father, but theirs, so that he might touch them with the honor, and when he says his Father, they might no longer be indignant. If, then, one ought not to be anxious over mere and necessary things, what things would those be worthy of pardon who are anxious over luxurious things? Or rather, what things would those be worthy of pardon who do not even sleep, so that they might take the things of others? “Do not, therefore, be anxious saying: What shall we eat, or what shall we drink, or what shall we wear? For all these things the nations of the world seek after” (Matt. 6. 31-32). You see how he again both rebuked them the more, and indicated that he commanded nothing burdensome or grievous. ^C Just as, therefore, when he was saying: “If you love those who love you, what greatness do you do? For even the heathens do the same,” he stirred them up toward the greater from the memory of the heathens, so too now he brings them into the midst, rebuking them and showing that he demands a necessary debt from us. For if it is necessary to show more than the scribes and Pharisees, of what would we be worthy who do not exceed them, but even remain in the worthlessness of the heathens, and emulate their small-mindedness? Yet he did not stop at the rebuke, but having rebuked them from that point and stirred them up, and rebuked them with every excess, he also exhorts them from another side, saying: “For your heavenly Father knows that you need all these things.” He did not say, God knows, but, the Father knows, so as to lead them to a greater hope. For if he is a Father, and such a Father, he will not be able to overlook his sons existing in final evils, since not even men, being fathers, endure this. And another argument he again brings forward with this. What is this? “That you need them.” What he is saying is this: Are these things not superfluous, so that you should have concern? And yet he did not even despise the superfluous things in the case of the grass; but now they are also necessary. But what you think is the cause for you of anxiety, this I say is sufficient to lead you away from this anxiety. For if you were to say that for this reason I must be anxious, because they are necessary, I say the opposite, that for this very reason you should not be anxious, because they are necessary. For if they were superfluous, one still ought not to despair, but to be confident regarding their provision; but since they are necessary, it is not right to doubt. For what kind of father is he who endures not to provide even the necessary things to his children? So that even for this reason God will surely provide. For he himself is the creator of nature, and he himself knows its need with accuracy. For you would not even be able to say this, that he is Father, and the things sought are necessary, but we have been set in need of them. For he who knows nature itself, and has been its creator, and has fashioned it thus, it is evident that he also knows its need better than you who are set in need of them. For it seemed best to him, so that it is in such a ^D state of need. He will not, therefore, go against what he willed, having established it in the necessity of such great need, yet withdrawing the necessity and the necessary things from it.

3. Let us not, therefore, be anxious; for nothing remains for us more than to strain ourselves. For when he provides even when we are anxious and when we are not anxious, and indeed more when we are not anxious, what more do you have from the anxiety than to demand of yourself a superfluous labor? Not even if a man were about to go to a lavish banquet would he endure to be anxious over food; nor does he who is walking toward a fountain worry about drinking. Let us not, therefore, as we possess the provision of God’s providence, which is a fountain of all things and is better prepared than ten thousand banquets, be impoverished, nor let us be small-minded. For after the things that have been said, he again sets another argument for the sake of not being anxious about such things, saying: “Seek the kingdom of heaven, and all these things shall be added to you.” For since he relaxed the soul from anxiety, then he also made mention of heaven. For he has come to resolve the ancient things, and to call them to a greater homeland. For this reason he does all things, so that...

he might free us from superflous things and from the affection for earthly matters. For this reason he made mention of the Gentiles, when he says that the Gentiles seek those things, the whole labor and study of whom is spent around the present life, for whom there is no consideration of future or heavenly things. But for you, these are not the primary things, but others. For we were not created for this, that we may eat, drink, and be clothed with garments; but that we may please God and attain future goods. As therefore these things are to be cared for perfunctorily, so they are to be sought perfunctorily. And therefore he said: Seek the kingdom of heaven, and all these things shall be added unto you. He did not say, they shall be given, but, they shall be added, that you may learn that of those things which are given in the present, there is nothing at all great if they are compared with the greatness of the future. Therefore he commands one not to seek those things, but to ask for others, and to be confident that these things are to be added to the former. Seek therefore the future, and you shall receive the present; do not seek visible things, and you shall attain even them. For it is unworthy of you to approach the Lord for matters of this kind. For indeed, you who should apply all study and all care for those ineffable goods, you disgrace yourself while you expend that care upon the cupidity of fleeting things. Why therefore, will you say, did he command to seek bread? But he added, Daily, and this he repeats again, Today (Luke 11:3): which he even observes here. For he did not only say, Be not anxious; but ^B, Be not anxious for the morrow: at once granting us freedom, and devoting our soul to more necessary things. For he commanded to seek those things *not because God needed our admonition, but that we might learn that we perform all good things with his aid, and that by the assiduity of asking, we might render ourselves familiar to him. Do you see how through these things he persuades, and teaches them that they will receive present things as well? For he who offers the greater, will much more surely give the lesser. For I have not ordered you, he says, not to be anxious or not to ask, so that you might be miserable and walk naked, but that these things might also be present in abundance: a thing which certainly was able to allure them most of all. Just as therefore in giving alms, forbidding them to show themselves to men, by this reasoning he most of all persuaded them that these things would be returned to them with greater abundance and magnificence (for he says, Thy Father, who sees in secret, will reward thee in the manifest): so also in this place, withdrawing them from the investigation of present things, he most of all persuades them that these things are promised with greater abundance to those who do not seek them. Therefore, he says, I command you not to seek, not that you may not receive, but that you may receive abundantly; that you may receive in a manner befitting you, with congruous utility: lest, anxious and torn by such cares for things, you should render yourself unworthy both of those things themselves and of spiritual things; lest you should suffer superfluous misery, and fall away from the proposed aim. Be not therefore anxious for the morrow. For the day's malice is sufficient for it (Matt. 6:34), that is, its misery and destruction. Is it not sufficient for you to eat your bread in the sweat of your brow? Why do you add another misery from anxiety, you who are to be liberated from former labors?

^C 4. Malice is sometimes accepted for misery. But here he does not call malice wickedness, but, as I said, misery, labor, and afflictions; just as he also says elsewhere: If there is malice in the city, which the Lord has not done (Amos 3:6): he does not signify theft, nor avarice, nor any such thing, but plagues sent divinely. And again, I, he says, am making peace, and creating malice (Isa. 45:7). For he does not call malice here wickedness, but pestilences, which are thought to be evils by the many. For it is the manner for many to call these things evils. Thus even those priests and diviners of the Satraps, when they allowed the cows yoked to the ark to go without their calves wherever they might wish, called those plagues sent divinely and the resulting death and grief malice. ^D Therefore he signifies the same thing, saying: The day's own malice is sufficient for it. For nothing so torments the soul as care and anxiety. Thus also Paul, exhorting to virginity, offered his counsel thus: But I wish you to be without anxiety (1 Cor. 7:32). Furthermore, when he says that the morrow will be anxious for itself, he does not mean that the day itself is anxious about itself, but because the discourse was toward an untrained crowd, when he wished to express these things with emphasis, he represents the time as a person, addressing them according to the manner of many. And here indeed he offers counsel, but progressing further he establishes this very thing as a law, saying: Do not possess gold, nor silver, nor a purse in the way (Matt. 10:9-10). For after he had exhibited these things themselves by works, then at last he established a firmer law by words, whence also the discourse was accepted and approved, being already confirmed by his own works. Where then did he demonstrate it by works? Hear him saying: The Son of man has not where to lay his head (Matt. 8:20). Yet not content just to have said this, he provides an example of these things in his disciples, when he brought them to this form, and allowed them to need nothing. But I ponder his providence, which surpasses the affection of any father whatsoever. I command this, he says, for no other cause than that I might free you from all superfluous anxiety. For if today you are anxious about the morrow, tomorrow you will be anxious again. What is superfluous in this matter? Why do you force the day to be afflicted with more misery than it itself has obtained; and when you add the burden of the following day to its own labors, even then, by such an addition, you do not lessen the burden of the following day, but only add labors to labors. For that he might more strictly censure them, he introduced the time itself as if it were animated and injured, crying out against them because of the superfluous molestation. For you have received the day, so that you might care for things that pertain to it. Why do you add the cares of the following day to it? For is its own care not sufficient for it? Why therefore do you impose a greater burden upon it? But since he who speaks thus is the Legislator, and he himself is about to judge us, consider what good hope he proposes to us, when he himself testifies that this life is miserable and laborious, so that one day's anxiety suffices for our affliction and destruction.

^A But we are anxious about the things of the present, and no longer about those in the heavens; rather, we have reversed the order, struggling on both sides against what is said. For consider: "Do not seek the things that are present," he says; but we are constantly seeking these. "Seek the things that are above," he says; but we do not seek those even for a small hour, but as much anxiety as we show for the things of life, so much neglect, or rather much more, we have for spiritual things. But these things do not always proceed, nor do they always succeed. Behold, we disregard ten days; behold, twenty; behold, a hundred. Is there not a necessity eventually to depart and fall into the hands of the judge? ^B But the delay brings consolation. And what kind of consolation is it to expect punishment and vengeance every day? For if you wish to derive some consolation from this delay, take that which is harvested from repentance—amendment. For if you think that the delay of the punishment is some sort of comfort, it is a much greater gain not to fall into the punishment at all. Let us therefore make use of this postponement to be delivered entirely from the impending evils. For none of the things commanded is burdensome or grievous; but all things are so easy and light, that those who bring only a sincere ^C will can succeed in all things, even if we are liable for ten thousand transgressions. For Manasseh, too, had dared infinite pollutions; for he stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders, and did many other things greater than deserve forgiveness; yet after such and so great iniquity, he washed away all those things. How and in what way? By repentance and purpose.

5. For there is not, there is not any sin which does not yield and give way to the power of repentance, or rather, to the grace of Christ. For if we only change, we have him working together with us; and if you wish to become good, there is no one who hinders; or rather, while it is true that there is one who hinders, the devil, yet he does not prevail if you choose what is best, and in this way draw God to your alliance. But if you do not will it, but jump away, how will he stand by you? For he does not wish for you to be saved by necessity and force, but willingly. For even he ^D does not want to give, but since he is glad to be asked by us, he does so. For this reason he told you the example of that friend who came at night and asked for bread, and of the judge who neither feared God nor regarded man. And he did not stop at the examples, but showed it in the very deeds themselves, when he sent away that Syrophoenician woman having filled her with the great gift. For through her, he showed that he strongly hears those who ask for things that are not even fitting. "For it is not good," he says, "to take the children’s bread and give it to the dogs" (Matt. 15: 26). Yet he gave it, because she asked him strongly. By the Jews he made it known that to the slothful he does not even give their own. Therefore, those people received nothing, but lost their own. And this one [the judge], because they did not ask, did not receive even his own; but she, because she pressed strongly, was able to claim what was another’s, and she took the children’s bread—the little dog. Such a good is persistence. For even if you are a dog, by persisting you will be preferred to the slothful child; for as much as friendship does not accomplish, persistence accomplishes. Do not, therefore, say, "My God is an enemy, and he will not hear me." He answers you immediately when you disturb him constantly; even if not because he is a friend, yet because of the persistence; and neither enmity, nor untimeliness, nor anything else becomes an obstacle. Do not say, "I am not worthy, and I do not pray," for the Syrophoenician was such a one. Do not say, "I have sinned much, and I cannot call upon the one who is angered," for God does not look at the merit, but at the purpose. For if the widow moved the judge who feared not God nor regarded man, much more will constant intercession draw the Good One. So that even if you are not a friend, even if you do not ask for what is owed, even if you have consumed the paternal goods and been out of sight for a long time, and even if you approach as one who is dishonored, even as the last of all, even while he is angered, even while he is indignant; only wish to pray and to return, and you will receive everything, and you will extinguish the anger and the condemnation immediately. But "behold, I pray," one says, "and nothing more comes of it." For you do not pray according to them; I mean the Syrophoenician, and the friend who came at an untimely hour, and the widow who constantly disturbed the judge, and the son who consumed his paternal goods. For if you prayed in this way, you would quickly succeed. For even if he was insulted, he is a Father; and if he is angered, he is a lover of his children; and he seeks only one thing: not to take vengeance for the insults, but to see you repenting and calling upon him. If you had a servant who hated you and turned away, and constantly jumped away and fled, you would not wish to keep him, and that too while needing his service; much more will God, who does everything not for his own need, but for your salvation, not wish to keep you by force; so that if you merely show a purpose, he would never wish to let you go, not even if the devil does anything.

6. Would that we were so heated up, as those bowels [are] that are stirred toward our love. But this fire seeks only an occasion. And if you provide even a small spark to it, it ignites an entire flame of benefaction. For he is not indignant because you are angry, but because you are the one who is suffering. And by this he becomes a partner. For if we, being evil, feel pain for our children who are suffering, much more does God, who cannot even be insulted, feel pain for you who have been insulted. If we who are by nature loving [are thus], much more is he who is more than loving by nature. For "If a woman," he says, "may forget the offspring of her womb, yet I will not forget you." Let us approach therefore.

as if he were drunken. For if we, being evil, suffer for our children when they are contumelious, how much more does God, who cannot be affected by injury, feel indignation for you when you are contumelious? If we, who love by nature, do this, much more does He, who loves beyond nature. For "If a woman," He says, "should forget the infants of her womb, yet I will not forget thee, saith the Lord" (Is. 49:15). Let us therefore approach Him and say: Yea, Lord; for "the dogs eat of the crumbs which fall from the table of their masters" (Matt. 15:27). Let us therefore approach opportunely and inopportunely; or rather, we can never approach inopportunely, for it is inopportune not to approach constantly. For it is proper to ask Him always, who desires to give. For just as it is never inopportune to breathe, so it is never inopportune to ask, but not to ask is inopportune. For just as we have need of this breathing, so have we of His aid; and if we will, we shall easily draw Him to us. And the prophet, revealing this and showing that God is always prepared to perform benefits, said: "We shall find Him prepared as the morning" (Osee 6:3). For as often as we approach Him, we shall see Him awaiting us. But if we gather nothing from His virtue which gushes forth as a fountain, the fault is entirely ours. For accusing the Jews of this, He said: "But my mercy is as a morning cloud, and as the dew that goeth away in the morning" (Ibid. 6:4). And what He says is of this kind: I indeed provided all things that were mine; but you, just as the hot sun coming upon us dissipates and hides both the cloud and the dew, so do you, by reason of your great wickedness, repress the ineffable liberality. That, however, belongs to Providence. For when He sees us unworthy to be affected by good things, He withholds the benefits, lest He make us slothful. But if we turn even a little—that is, as much as is necessary to know that we have sinned—He gushes forth more than fountains, He flows forth more than the sea; and as much as you have received greater things, so much the more does He rejoice, and prepares Himself to give more. For He accounts His own riches to be our salvation, and the very liberality of giving to those who ask; which Paul also declared thus: "Rich unto all and above all who call upon Him" (Rom. 10:12). For when we do not ask, then He is angry; when we do not ask, then He turns away. Therefore He was poor, that we might be rich; therefore He endured all those things, that He might call us to ask. Let us not therefore despair: but holding these occasions and good hope, even if we sin every day, let us approach asking, beseeching, begging for the remission of sins. For so shall we both become slower to sin, and we shall drive away the devil, and we shall provoke God's mercy, and we shall obtain the future good things; by the grace and benignity of our Lord Jesus Christ, to whom be glory and imperium unto the ages of ages. Amen.

HOMILY XXIII (alias XXIV)

^A "Judge not, that you may not be judged" (Matt. 7:1). What then; is it not necessary to accuse those who sin? For Paul also says this very thing; or rather Christ through Paul, in these words: "Why dost thou judge thy brother? or why dost thou also despise thy brother?" (Rom. 14:10). And, "Who art thou that judgest another man's servant?" (Ibid. v. 4). And again: "Judge not before the time, until the Lord come" (1 Cor. 4:5). Why then does He elsewhere say: "Argue, beseech, rebuke" (1 Tim. 4:2)? And elsewhere, "Them that sin, argue before all" (1 Tim. 5:20)? And Christ to Peter: "Go, rebuke him between thee and him alone; if he will not hear, take with thee another; if indeed he does not yield even then, tell it to the Church" (Matt. 18:15-17). And so great are the punishments He imposed, and not only upon those who rebuke, but also upon those who punish? For the one who had heard none of these things, He ordered to be held as an ethnic and a publican. Why then did He give them the keys? For if they are not to judge, they will have no authority, and they received in vain the authority to bind and to loose. And otherwise, if this should prevail, all things will go to ruin, both in the churches, and in the cities, and in the households. For if the master does not judge the servant, and the mistress the maid, the father the son, the friend the friend, wickedness will be stifled. And why do I say, friend the friend? If we do not judge our enemies, we shall never be able to dissolve enmities, but all things will be turned upside down. What therefore is this that is said, let us diligently attend, lest anyone think the remedies of salvation and the laws of peace are laws of subversion and confusion. For to those who are capable of understanding, in the things that follow He especially shows the virtue of this law, saying: "Why seest thou the mote that is in thy brother's eye, but the beam that is in thine own eye thou considerest not?" (Matt. 7:3). Which, although it may seem more obscure, I will attempt to solve from the beginning. ^B Here certainly, as it seems to me, He does not command us not to judge all sins, nor does He altogether forbid doing that; but He regards those who, laden with countless vices, insult others for every slight matter. He seems here to sub-indicate the Jews, who, being bitter accusers of their neighbor for the smallest matters of no moment, were admitting great crimes without any sense: which also at the end, upbraiding them, He said: "You bind heavy burdens and insupportable; but you yourselves will not move them with a finger" (Matt. 23:4); and, "You tithe mint and anise, and have left the weightier things of the law, judgment, mercy, and faith" (Ibid. v. 23). He seems therefore to have the Jews in mind, restraining them already in advance concerning the things for which they were about to accuse the disciples. For even if they had not sinned anything of that kind, yet some things were seen as sins to them, as, not to observe the Sabbath, to eat with unwashed hands, to recline with publicans; of which He says elsewhere: "Straining out a gnat, and swallowing a camel" (Ibid. v. 24). But He constitutes a common law concerning these. For Paul, writing to the Corinthians, does not simply forbid judging, but forbids them to judge those who were over them, and in a cause not manifest, nor does he simply forbid correcting those who sin. Nor did he then rebuke all without discrimination; but he restrained the disciples who were rebuking their masters...

^A when they were guilty of ten thousand evils, and those who were innocent were being slandered by them.

This is what Christ also hinted at here; and he did not merely hint at it, but he also placed great fear upon it, and declared the punishment to be inevitable. "For with what judgment you judge," he says, "you shall be judged." For you are not condemning him, he says, but yourself, and you make the tribunal a fearful one for yourself, and make the reckoning rigorous. Just as, then, in the forgiveness of sins, the beginning is from us, so also in this judgment, the measure of condemnation is set by us. For one must not revile, nor attack, but admonish; not speak evil, but counsel; not attack with insolence, but heal with affection. For you are handing not him, but yourself, over to the ultimate punishment, by not sparing him, when you are required to pass sentence on the offenses committed against him.

^B 2. Do you see how these two commands are both light and the cause of great goods for those who obey, just as they are [the cause] of evils for those who do not heed them? For he who gives to his neighbor had already exempted himself from charges before him, with no labor; and he who has examined the offenses of others with leniency and forgiveness, has already laid up for himself a great contribution of forgiveness from [his own] verdict. What then, you say, if he commits fornication, am I not to say that fornication is an evil, nor correct the one who is acting wantonly? Correct him, yes, but not as an enemy, nor as a foe demanding justice, but as a physician preparing medicines. For He did not say, "Do not stop the one sinning," but, "Do not judge"; that is, "Do not be a bitter judge." Furthermore, this was not said regarding great and forbidden things, as I have already said, but regarding things that do not even seem to be offenses. Therefore He also said: "Why do you look at the speck that is in your brother's eye?" For many do this even now; if they see a monk wearing an superfluous garment, they hold the Master's law over him, while they themselves plunder ten thousand things and are grasping every day; if they see [somebody] enjoying more abundant food, they become bitter accusers, while they themselves are drunk and carousing every day, not knowing that along with their own sins they are gathering greater fire for themselves from this, and depriving themselves of every defense. For that you must examine your own [sins] with rigor, you yourself laid down the law by thus judging those of your neighbor. Do not, therefore, consider it burdensome if you yourself are also going to undergo such a reckoning. "Hypocrite, cast out first the beam from your eye." ^C Here he wishes to show the great anger which he has towards those who do such things. For wherever he wishes to show the sin to be great, and the punishment and anger for it to be great, he begins with a rebuke. Just as, then, he also said, being indignant at the one who was demanding the hundred denarii: "Wicked servant, I forgave you all that debt"; so also here, "Hypocrite." For such a verdict is not of care, but of misanthropy; and while it puts forward a mask of philanthropy, it fulfills a work of the ultimate wickedness, smearing superfluous revilings and charges upon neighbors, and seizing the rank of a teacher when one is not worthy to be a disciple; for this reason, therefore, he called him a hypocrite. For you, who are so bitter in the affairs of others as to see even the small things, how have you become so sluggish in your own affairs as to overlook even the great ones? "Cast out first the beam from your eye." Do you see that he does not forbid judging, but commands to cast out the beam first from the eye, and then to correct those of others? For one knows one's own [sins] better than those of others; and sees the greater [sins] better than the lesser; and loves oneself more than one's neighbor. So if you do it out of care, care for yourself first, where the sin is also clearer and greater. But if you despise yourself, it is evident that you are not judging your brother out of care, but out of hatred and a desire to expose him. For if it were necessary to be judged, it should be by one who is not committing any such thing, rather than by you. Since he had introduced great and sublime doctrines of philosophy, in order that no one might say that it is easy to philosophize about such things in words, wishing to show his freedom of speech, and that he himself was not accountable to any of the things said, but had accomplished all of them, he spoke this parable. For He Himself was also going to judge after this, saying, "Woe to you, scribes and Pharisees, hypocrites"; but He was not accountable to the things said; for He neither cast out a speck, nor had a beam in His eyes, but being pure of all these, thus He corrected the offenses of all. For one must not, he says, judge others when one is accountable for the same things. And why do you wonder if He Himself laid down this law, ^D when even the thief on the cross knew it, saying to the other thief: "Do you not fear God, seeing we are in the same judgment?" saying thoughts identical to Christ's. But you do not even cast out your own beam—indeed, you do not even see it; but you not only see another's speck, but you also judge, and attempt to cast it out; just as if someone, being afflicted with a grievous dropsy, or some other incurable disease, were to neglect this, and accuse another who was neglecting some small swelling. If it is an evil not to see one's own sins, it is a double and triple evil to also judge others, while oneself carrying beams on one's eyes insensitively. For a sin is heavier than a beam.

3. Therefore, what He commanded through the words spoken is this: that he who is accountable for ten thousand evils should not be a bitter judge of those things which are being committed by others, and especially when these are small; not overturning the [duty] to reprove, nor to correct, but keeping [one] from neglecting one's own affairs, and from leaping into the affairs of others. For this caused [one] to advance into great wickedness, introducing a double store of malice. For the man who had practiced neglecting his own [sins], which are great, while examining those of others sharply, when they are small and trifling, was doubly corrupted; by despising his own, by undertaking hatred and aversion towards all, and by being trained every day in ultimate cruelty and lack of sympathy. Having therefore done away with all these through this good legislation, he again introduced another commandment, saying: "Do not give what is holy to the dogs, nor cast your pearls before swine."

^A But not even this is contrary to the former. For he does not command it to be told to everyone absolutely, but he does command it to be told with boldness to those for whom it should be told. Here he calls dogs those who live in incurable impiety, and who have no hope of changing for the better; and swine, those who are always living a life ruined by licentiousness, whom he called unworthy of such teaching. This is what Paul implies when he says: "But the natural man does not receive the things of the Spirit of God; for they are foolishness to him." And elsewhere, he often says that the corruption of one's life is the cause of not receiving more perfect doctrines. Therefore, he strictly orders the doors to be closed to them: for if they learn, they become more ferocious. For these things, when revealed, seem venerable to the upright and to those who are mentally capable, but to the senseless they are more honored when unknown. Since, therefore, they are not able to understand them by nature, he says, "Let them be hidden," so that at least out of ignorance they may show reverence. For the swine does not know what a pearl is. Wherefore, because it does not know, let it not even see, lest it trample underfoot what it does not know. For nothing more is added to those who are so disposed if they hear; rather, it results in greater harm. For the holy things are defiled by them, inasmuch as they do not know them, and they themselves rise up against us more ferociously, armed with them. For this is what is meant by the words: "Lest they trample them underfoot, and turn and tear you to pieces." But they ought to have remained so steadfast that once handed over, the things remained invincible and did not provide them an opening against us. And they do not provide the opening, but the swine themselves do: just as a pearl, when trampled by feet, is not trampled because it is worthy to be despised, but because it falls among swine. And he beautifully said: "Turn and tear you to pieces." For they feign modesty so that they may learn, but once they have learned, having become other than what they were, they mock us, traduce, and deride us as if we were deceived. Therefore Paul also said to Timothy: "Whom you also must avoid; for he has greatly resisted our words"; and again elsewhere, "From such turn away"; and "A man that is a heretic after the first and second admonition avoid." ^B Therefore, they are not armed by those things; but they themselves become foolish by this, being filled with greater arrogance. Therefore, it is no small benefit that comes from them remaining in their ignorance; for thus they will not despise them as much. But if they learn, a double loss emerges. For they will receive no fruit from it; instead, they will be more harmed, and they will cause you a thousand troubles. Let those who shamelessly mix themselves with everyone, and make all venerable things worthy of being despised, listen to this. For we celebrate the mysteries with the doors closed, and we drive away the uninitiated, not because we detect some infirmity in them, but because many are too imperfect to be present at them. Therefore, he spoke many things in parables to the Jews, because "seeing they did not see." Wherefore Paul commanded one to know how one ought to answer each person. 7 "Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you." For because he commanded great and wonderful things, and commanded everyone to be superior to the passions, and brought them to heaven itself, and commanded them to strive to be made like, not to angels and archangels, but to the Lord of all ^C Himself, as much as is possible; and he commanded the disciples not only to achieve this themselves, but also to correct others and to distinguish between the bad and the good, between the dogs and the non-dogs (for many things are hidden in men), that they might not say that these things are harsh and intolerable—for in what follows, Peter says these things: "Who then can be saved?" And again: "If the case of the man is so, it is not good to marry"—he therefore, that they might not say these things even now, having already shown in what preceded that those things are easy, by adducing frequent arguments that could persuade them of this, he finally adds the crowning touch of ease, thinking up a consolation not common in labors, namely, the help of constant prayer. For he says it is not enough that we strive to achieve this, but that the help from above must be implored: which will surely come and be present, and will help us in our contests, and will make all things easy. Therefore, he commanded to ask, and promised that he would give. But he commanded to ask, not in a passing way, but with great assiduity and intensity. For this is the meaning of the word: "Seek." For he who seeks, with all other things eliminated from his mind, ^D gives his attention only to the thing sought, and has no regard for the things present. Those who seek after lost gold or servants surely know this. He indicates this by that word, "Seek"; but when he says, "Knock," he signifies that one must approach with intensity and an ardent spirit. Do not therefore give up, my man, nor exhibit less care for virtue than for money. For you have often sought for the latter and not found it; and yet, though you know well that you might not find it, you explore every way of seeking: here, however, having a pledge that you will surely receive, you do not exhibit even the smallest part of that effort. But if you do not receive it immediately, do not despair. For he said, "Knock," to show that even if he does not open immediately, one must still remain. And if you do not believe my pledge, at least believe this example. 9 "Who among you," he says, "is a father, to whom if a son asks for bread, will he give him a stone?" Among men, indeed, if you do this frequently, you seem annoying and burdensome; but before God, if you do not do this, you move Him more to anger. But if you persevere in asking, even if you do not receive immediately, you will receive nevertheless. For the door is closed for this reason, that it may invite you to knock. He does not assent immediately so that you may ask: remain therefore doing this, and you will undoubtedly receive. For do not say: "What then, if I ask and do not receive?" He has strengthened you in hope through the parable, using arguments again, and inducing you to take confidence in the matter through human examples, while through these he shows that it is not only necessary to ask, but also what needs to be asked. "For who among you is a father, to whom if a son asks for bread, will he give him a stone?" So if you do not receive, you do not receive because you are asking for a stone. For even if you are a son, that does not suffice for receiving; but even that itself is...

a hindrance to receiving, when one who is a son asks for things that are not beneficial. Do not, therefore, ask for anything worldly, but for all things spiritual, and you shall certainly receive. For Solomon also, because he asked for things that he ought to have asked for, see how quickly he received. Two things, therefore, are required in the one who prays: both to ask fervently, and to ask for what is right. For even you, ^B he says, even if you are fathers, when your sons ask for something, you refrain from giving; but if it is beneficial, you assent and provide it. And you, considering these things, do not depart until you receive. Until you find, do not withdraw; do not cease your diligence until the [†] door is opened. For if you approach with this frame of mind and say, "If I do not receive, I will not go away," you shall certainly receive, if you ask for such things as are fitting for the Giver to give and for you as the petitioner to be benefited by. And what are these things? To seek all spiritual things; to have forgiven those who have trespassed, and so approach seeking forgiveness; to lift up holy hands without wrath and disputations. If we ask in this way, we shall receive. For as it is, our petition is a laughingstock, of men who are drunk rather than sober.

What then, he says, when I ask for spiritual things and do *not* receive? You did not knock with diligence, or you made yourself unworthy of receiving, or you withdrew too quickly. And why, he says, did He not say *what* one ought to ask for? But indeed He said everything in what came before, and showed for what things one ought to approach. Do not, therefore, say, "I approached and did not receive." For nowhere is there the failure to receive from God, who so loves us as to surpass [human] fathers, and to surpass them to such a degree as goodness surpasses this wickedness. For if you, being evil, know how to give good gifts to your children, how much more your Father who is in heaven! These things He said, not slandering human nature, nor reviling the race, but by way of contrast to His own goodness, calling paternal affection "evil"—so great is the excess of His philanthropy.

^C 5. Do you see an unspeakable logic, sufficient to stir up even him who has utterly despaired toward good hopes? Here, then, He shows His goodness from the example of fathers; but in what came before, from the greater things which He gave—from the soul, from the body. And nowhere does He place the sum of these good things, nor does He bring His own presence into the middle; for He who was so eager to surrender His Son to the slaughter, how will He not graciously give us all things? For it had not yet come to pass. But Paul sets this forth, saying thus: "He who did not spare His own Son, how will He not also with Him graciously give us all things?" (Rom. 8:32). He Himself, however, still converses with them from human examples.

Then, showing that one must not rely on prayer while neglecting one's own affairs, nor trust only in one's own diligence while hoping to succeed, but must seek both aid from above and bring in a contribution from oneself, He constantly joins this with that. For after giving much advice, He also taught them to pray; and having taught them to pray, He came again to the advice concerning what must be done; then from that, again, to the need to pray constantly, saying, "Ask, and seek, and knock." And from there, again, to the need for them themselves to be diligent: "For all things," He says, "whatsoever you want men to do to you, you also do to them." In a short space He summarizes everything, ^D and shows that virtue is still easy, and ready, and known to all. And He did not simply say, "All things that you want," but "Everything, as much as you want." For the "therefore" was not added simply, but hinting: "If you wish," He says, "to be heard, along with those things I said, do these things also." And what are these? "As much as you want men to do to you."

Do you see how He showed from this point, too, that along with prayer we also need precise conduct? And He did not say, "Whatever you want to happen to you from God, do these things toward your neighbor"—that you might not say, "How is that possible? He is God, and I am a man"—but, "Whatever you want to happen to you from your fellow-servant, these things show toward your neighbor." What is lighter than this? What is more righteous? Then also the accolade before the rewards is greatest: "For this is the law and the prophets." Whence it is manifest that virtue is inherent in us according to nature, and that we all know from within what is necessary, and it is impossible ever to take refuge in ignorance.

"Enter in through the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many are they who enter through it. For how narrow is the gate and straitened the way that leads to life, and few are they who find it." And yet, after these, He said: "My yoke is easy, and my burden is light" (Matt. 11:30). And even in the things recently said, He pointed out the same thing. How then does He say here that it is narrow and straitened? In truth, if you pay attention, even here He shows it to be very light, and easy, and agreeable. And how, he says, is the narrow and straitened [way] easy? Because it is a way and a gate; just as the other, even if it is wide and broad, is also a way and a gate. Of these, nothing is abiding; rather, everything is passing—both the sorrows and the good things of life. And not only in this are the labors of virtue easy, but they become even easier in the end. For not only is the passing away of the labors and the sweat a consolation, but also the meeting with a favorable end (it ends in life) is enough to comfort those who struggle. So that the temporality of the labors, and the permanence of the crowns, and that these are first and those are after—there could be the greatest consolation for the labors. Hence also Paul called the tribulation light, not because of the nature of the things happening, but because of the resolve of those who struggle, and the hope of things to come. "The light weight of tribulation," he says, "works for us an eternal weight of glory, while we look not to the things that are seen, but to the things that are not seen" (2 Cor. 4:17-18). For if the waves and the seas are for sailors, and the slaughters and wounds for soldiers, and the storms and the frosts for farmers, and the bitter blows for those who box—all seem light and bearable because of the hope of rewards, which are perishable and perishing—by how much more, when heaven is set before us, and unspeakable goods, and immortal rewards, will one perceive none of the present evils?

6. But if some, even so, judge it to be laborious...

this suspicion vanishes ^A when you see how He makes it easy in another way, by commanding us not to mix with dogs, nor to deliver ourselves to swine, and to beware of false prophets, while rendering them everywhere solicitous. Indeed, this very thing, calling it narrow, contributes most to making it easy, by admonishing them to be vigilant. For just as Paul, when he said, "Our wrestling is not against blood and flesh" (Eph. vi, 12), says this not to cast down, but to raise up the spirits of the soldiers, so the Lord Himself, to rouse travelers from sleep, calls the way rough. And He does not lead them to vigilance only by this, but also by adding that there are many who study to trip them up; and what is more grievous, they do not break in openly, but hide themselves; for such is the ^B genus of false prophets. "But do not look," He says, "at the fact that it is rough and narrow, but consider where it ends; and do not look at the fact that the contrary way is broad and spacious, but what end it has." He says all these things to raise up our courage, as He also said elsewhere: "The violent take it by force" (Matt. xi, 12). For one who enters upon a contest, when he clearly sees the judge admiring the labor of the struggle, becomes more eager. Do not, therefore, despond, even if many sad things befall us from this. For the way is narrow, and the gate strait, but not that city. Therefore, one must not hope for rest here, nor think that there is anything sad there. But when He said, "Few are they who find it," He again reveals the sloth of the many, and instructs his hearers not to direct their minds to the prosperity of the many, but to the labors of the few. For the majority, He says, not only do not walk along that way, but do not even choose it; which is the extreme of stupidity. ^C But one must not pay attention to the multitude, nor should one be disturbed by them, but imitate those few, and, gathering themselves from every side, thus walk through it. For besides the fact that it is narrow, there are many who study to trip us up, so that one may not enter it; which is why He subjoined: "15. Beware of false prophets. They will come to you in sheep’s clothing, but inwardly they are ravening wolves." Behold, with the dogs and the swine, another genus of snares, far more dangerous than that. For those are manifest, and attack openly; but these are hidden. Therefore, He ordered us to abstain from the former, and to beware most diligently of the latter, as if it were difficult to explore them at the first encounter; and this is why He said, "Beware," so as to render them more diligent in distinguishing them. Then, lest the hearers, upon hearing that they must walk in a way that is narrow and strait and contrary to many, and that they must beware of swine and dogs, and furthermore of a more malicious genus, namely the wolves; ^D lest they collapse under the multitude of sad things, and being about to walk in a way contrary to many, and besides being about to be solicitous concerning these things, He recalled certain things that occurred in the time of their ancestors, bringing false prophets into the midst; for such things happened in former times. "Do not therefore be terrified" (Luke xxi, 9), He says: for nothing new, nothing unheard of will happen. For the devil always substitutes error for the truth. Yet by false prophets here He seems to me to indicate not heretics, but those who, while being corrupt in manners and life, ^A wear the mask of virtue, whom many are accustomed to call seducers. Wherefore He subjoined, saying: "16. By their fruits you shall know them." For indeed, among heretics, an honest life is often found; but among these, whom I have mentioned, never. "What then," you will say, "if they feign honest manners?" But they will be easily caught. For such is the nature of this way, in which we are commanded to walk, namely laborious and hard. But the hypocrite would not want to bear the labor, but only to simulate it: therefore, he is easily detected. For because He said, "Few are they who find it," He separates them from those who, though they have not found it, yet pretend that they have, commanding us not to look to those who wear a mask, but to those who truly and from the heart walk in it. And for what reason, you will say, did He not make them known, but put us to the care of exploring? That we might be vigilant, and always solicitous, while we beware not only ^B of those enemies who are openly such, but also of those who hide themselves: whom Paul indicating, said: "And by sweet words they deceive the hearts of the innocent" (Rom. xvi, 18). Let us not, therefore, be disturbed, when we see many of this kind even now. For Christ also predicted this above. He did not say, "Punish them," but "Beware lest you be harmed by them, lest you fall into them incautiously." Then, lest you say that such men cannot be distinguished, He applies reasoning again from a human example, saying: "Do men gather grapes of thorns, or figs of thistles? 17. So every good tree brings forth good fruit; but the evil tree brings forth evil fruit. 18. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit." Now, what He says is of this kind: They have nothing mild or sweet; they wear the skin of a sheep only, therefore they are easily distinguished. And lest you doubt even in the slightest, He compares those things which cannot be otherwise performed to natural necessities. Which also Paul was saying: "For the mind of the ^C flesh is death; for it is not subject to the law of God; for it cannot be" (Rom. viii, 6, 7). That He places that second, however, is not a superfluous repetition of words. For lest anyone might say, "The evil tree indeed bears evil fruits, but it also bears good ones; and since it bears both, it is difficult to distinguish them," He says, "It is not so; it brings forth only evil ones, and never good ones; just as, on the contrary." What then? Is there not a good man who might become evil? And conversely, one must say the opposite: the genus of men is full of many such examples. But Christ does not say that, namely that an evil man cannot be changed, nor a good one fall; but that as long as he perseveres in wickedness, he will not bring forth good fruit. For he can be changed, and from wicked become good; but remaining in wickedness, he will not bring forth good fruit. How then did David, being good, bring forth evil fruit? Not by remaining good, but by being changed: ^D who if he had remained forever as he was, would never have brought forth such fruit. For if he had remained on the level of virtue, he would not have dared to perpetrate such things. But He was saying these things, that He might bridle the mouths of those barking and accusing rashly. For because the majority judge the good to be from the wicked, He said this so as to take away from them every excuse. Neither...

could you say, "I was overtaken and deceived"; for I rendered to you precise discernment from your works, and commanded you to proceed to the actions, and not to confuse everything indiscriminately. Then, since He did not command them to punish, but only to be on their guard, while simultaneously comforting those harmed by them and fearing and changing those others, He added the punishment from Himself, saying, *Every tree that does not produce good fruit is cut down and thrown into the fire* (Matth. 3. 10). Then, making the discourse less burdensome, He added: *Therefore, by their fruits you will know them* (Matth. 7. 20); not that He might seem to be introducing the threat as primary, but rather to shake their mind in the order of exhortation and counsel. ^A At this point, it seems to me that He also hints at the Jews, who were displaying such fruits. Wherefore He reminded them of the words of John, delineating the punishment for them through the same names. For he too was saying these things, mentioning to them the axe, the tree being cut down, and the unquenchable fire. And it appears, indeed, that there is one punishment: to be burned; but if anyone examines it accurately, these are two punishments. For he who is being burned falls away from the kingdom entirely; and this punishment is more grievous than that one. And I know that many have dreaded hell alone; but I myself say that the fall from that glory is a punishment far more bitter than hell. ^B And if it is not possible to demonstrate this by discourse, it is nothing wondrous. For we do not know the blessedness of those good things, so as to see clearly the misery that comes from their deprivation; since Paul, who clearly knew these things, knew that to fall away from the glory of Christ is more grievous than all things. And we shall know this then, when we fall into the experience itself.

3. But may we not suffer this, O only-begotten Son of God, nor may we ever receive experience of this incurable punishment! For how great an evil it is to fall from those goods, it is not possible to say clearly; yet, as far as I am able, I shall strive and contend by an example to make it evident to you even in small measure. ^C For let us suppose an admirable child to exist, who together with virtue also possesses the kingdom of the world, and is so virtuous everywhere that he is able to put everyone into a disposition of paternal affection. What, therefore, do you not think his father would gladly suffer so as not to fall away from his company? Or what small or great evil would he not accept so as to see and enjoy him? Let us, therefore, reckon this in the case of that glory. For a child, even if he were a myriad times virtuous, is not so desirable and lovely to a father as the attainment of those goods and the departing and being with Christ (Philipp. 1. 23). For hell is indeed unbearable, and that punishment, too. ^D Yet if someone were to posit ten thousand hells, he would say nothing like that of falling from that blessed glory, that of being hated by Christ, that of hearing, *I do not know you* (Matth. 25. 12), that of being reproached for having seen Him hungering and not feeding Him. For it is a myriad times better to endure thunderbolts than to see that gentle countenance turning away from us, and the serene eye not bearing to look upon us. For if He, when I was an enemy and hating Him and turning away from Him, pursued me in such a way that He did not even spare Himself, but delivered Himself to death; when after all those things I shall deem Him worthy of bread while He is hungering, with what eyes then shall I behold Him? ^A

Consider also His gentleness here. For He does not recount the benefits, nor does He say: "You overlooked Me after I benefited you so much." For He does not say: "Me, who brought you from non-existence into being, who breathed the soul into you, and set you over all things that are on the earth; who for your sake made the earth and heaven and sea and air and all things that exist; I, who was dishonored by you, and seemed to be more dishonored than the devil, and yet did not depart, but after that devised myriads of things, who chose to become a servant, who was baptized and spit upon, who was slaughtered, who suffered the most shameful death, who even now plead on your behalf above, who grant you the Spirit, who deem you worthy of the kingdom, who promise you such things, who willed to be your head, and bridegroom, and garment, and house, and root, and food, and drink, and shepherd, and king, and brother, and heir, and chose you to be a co-heir, who brought you from the darkness into the authority of the light." ^B For having these and more than these to say, He says none of them; but what? Only this sin of yours. And herein He shows the love and indicates the longing He has concerning you. For He did not say, *Go into the fire prepared for you*, but, *Prepared for the devil* (Matth. 25. 41). And He speaks first of the things in which they did wrong, and yet not even then does He endure to say everything, but only a few. And before these, He calls those who have performed the works, so that He might show from there as well that He makes just charges. How much more grievous than those steps is this punishment? For if anyone, seeing a benefactor hungering, would not overlook him; and if he did overlook him, he would choose rather to sink into the earth than to hear these things before two or three friends; what shall we suffer when we hear these things before the whole world, which He would not even have said then, if He had not been hastening to make a defense for His own actions? For that He did not mention them to reproach, but to defend and to show that He was not speaking to them in vain or to no purpose, *Depart from Me*, is clear from the unspeakable benefits. For if He wished to reproach, He would have brought everything into the middle; now, however, He says only what He suffered. ^C

9. Let us therefore be afraid, beloved, of hearing these words. Life is not a game; or rather, the present life is a game, but the things to come are not games. Perhaps life is not only a game, but something worse than this. For it does not end in laughter, but brings much harm to those not wishing to manage their affairs with precision. For in what, tell me, are we different from children playing and building houses, we who build splendid... ^D

^A houses; if indeed we are the ones enjoying luxury? Nothing, except that we do these things with punishment. For we are not aware of the triviality of things that happen, nor are we struck with wonder; for indeed we have not become men. But when we become men, we shall know that all these things are childish. And since we have become such as they are, we are laughed at by those who become men, considering them matters of great importance, while we are gathering shards and clay, having no higher opinion than those who build larger but flimsy houses on top. Yet even so, they immediately perish and fall, and even if they were to stand, they would be of no use to us, just as those splendid houses are not. For they could not receive a citizen of heaven, nor would he who possesses the heavenly homeland above deign to remain in them ^B—but we destroy them with our feet, just as he also overthrows them with his mind. And just as we laugh at children weeping over the destruction of their toys, so also do they, when we are mourning over the collapse of our own, not only laugh, but even weep, because their viscera are full of compassion, and because there is much harm arising for us from this. Let us therefore become men. How long shall we crawl upon the ground, having lofty thoughts about stones and wood? How long shall we play? And would that we were only playing! But now we are betraying our own salvation; and just as children, when they have neglected their letters and are spending their time on these things, are subjected to the hardest beatings, so also we who spend all our eagerness on these things, when we shall be required [to give account for our] spiritual studies through our deeds, and not having any [deeds] to offer, will pay the final punishment. And there will be no one to deliver us, whether it be a father, or a brother, or anyone at all. But these things will all depart, ^C but the torture from them will remain immortal and continuous—which also happens to children, on account of whose negligence fathers remove those childish knick-knacks and compel them to continuous tears. But that you may learn that this is so, let us bring into the middle that which seems most to occupy the concerns of men—namely, riches—and let us set against them whatever virtue of soul you wish, and then you will most of all recognize their worthlessness. Let us assume, therefore, that there are two men; I shall not yet speak of greed, but of riches justly acquired: from these two, let one gather riches, let him cross the sea with ships, let him till the land, and find many other ways of trade; and even if I do not know whether one doing these things can justly gain [them], nevertheless, let us assume these gains are lawful: let him buy fields, slaves, and many such things, and let there be no injustice in these matters. But let the other, who is equally rich, sell houses and vessels of gold and silver, and distribute them to the needy, and cherish the poor, and cure the sick, and release those placed in necessity, and deliver some from bonds, and free those condemned to the mines, and pull down those hanging themselves by a noose, and deliver captives ^D from punishments. Which part, therefore, do you prefer to belong to? We have not yet spoken of the future, but of the present. Which part, then, do you prefer to embrace? That of the one gathering gold, or that of the one resolving the calamities of others? That of the one buying fields, or that of the one who constitutes himself a harbor for the human race? That of the one who is surrounded by much gold, or that of the one who is crowned with a thousand praises? Is not the latter indeed an angel, who descends from heaven for the correction of the rest, while this one is not like to a man, but to some child, gathering all things in vain? If indeed even to gather money justly is a thing so ridiculous and of extreme folly: when someone does not gather justly, how would he not be the most wretched of all? If, however, the thing is ridiculous, when there is added to these also hell and the loss of the kingdom, how many tears would he be worthy of, both living and dead?

Homily XXIV

I. But if you wish, let us explore another part of virtue. Let us again bring into the middle another man, established in power, ruling over all, surrounded by great dignity, having a splendid herald, and a belt, lictors, and a great number of guards. Does this not seem to be great and full of happiness? Come, and let us again set against him another, patient, mild, humble, and magnanimous: and let this one be attacked by outrages, beaten, and let him bear these things patiently, and let him bless those who offer them. Who, I ask, is wonderful—that one, puffed up and swelling, or this one, so cast down? Is not this one like the heavenly powers, which are not disturbed by any movement of the soul, while that one is like inflated bladders, or a dropsical man, and quite swollen? Is not this one like a spiritual physician, while that one is like a child puffing out his cheek, and [an object of] ridicule? Why do you have lofty thoughts, O man? Is it because you are carried high in a chariot? Is it because a yoke of mules draws you? What is this? The same can be seen in wood and stones. Is it because you shine with magnificent clothing? But look at him who is clothed with virtue in the place of garments, and you will see yourself to be like rotting hay, but him to be like a tree bearing beautiful fruit, which brings much joy to those who look upon it. You indeed carry around the food of worms, and of moths, which, if they should attack you, will quickly make you denuded of this finery. For a garment, gold and silver—the one indeed consists of the threads of worms, the other is earth and dust, and again earth, and nothing more; but he who is adorned around with virtue possesses such a garment, which not only moths, but not even death itself can destroy; and justly so, forsooth. For these virtues of the soul do not take their beginning from the earth, but are fruits of the spirit; wherefore they are not exposed to the mouth of worms: for garments of this kind are woven in heaven, where there is neither moth, nor worm, nor anything similar. What therefore, I ask, is better, to be rich, or to be poor? to be powerful, or to be without honor? To enjoy a luxurious table, or to experience hunger? Without a doubt, to live in honor, delights, and riches. If, therefore, you wish for the things themselves, not the names, having abandoned the earth and earthly things, transfer yourself to heaven—since present things are a shadow, but those are things immovable, firm, which cannot be snatched away. Let us therefore choose these things with eagerness, so that we may be freed both from the tumult of present things, and, by arriving at that tranquil harbor, we may appear there with many burdens and ineffable riches of almsgiving; filled with which, may we all, being led to the fearful tribunal, attain the kingdom of heaven by the grace and philanthropy of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

HOMILY XXIV. (al. XXV.)

^A Chap. 7. v. 21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

1. Not one is the will of the Son, another of the Father. Of those performing miracles without virtue, nothing helps. — Why did He not say, But he that doeth my will? Because it was acceptable to accept this first for the time being; for it was a very great thing relative to their infirmity. In any other way, this was also hinted at by that. Moreover, one may also say this, that there is no other will of the Son besides that of the Father. Here He seems to me to lash the Jews especially, who placed everything in doctrines, and made no provision for life. Wherefore Paul also reproves them, saying: Behold, thou art called a Jew, and restest in the law, and makest thy boast in God, and knowest the will (Rom. 2. 17. 18). But nothing more comes to thee from this, when the display of life and works is not present. But He did not stop there, but said much more besides. ^B 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? For not only, saith He, is he that has faith, but neglects his life, cast out of the heavens, but even if he has done many signs with faith, and has wrought nothing good, he too is in like manner driven away from those sacred thresholds. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? Seest thou how He secretly introduces Himself finally, since He has completed the whole speech, and shows Himself to be the judge? For that punishment awaits those who sin, He showed in the foregoing; but who is the one punishing, He now finally reveals. And He did not say clearly, that "I am"; but, "Many will say to me," establishing this same thing again. For if He were not the judge, how should He say to them: 23. And then I will profess unto them, Depart from me, I never knew you? Not only in the time of judgment, but not even then, when ye were working miracles, saith He. For this reason He also said to the disciples: ^C Rejoice not, that the spirits are subject unto you, but that your names are written in heaven (Luke 10. 20). And everywhere He commands much care to be taken of one's life. For it is not possible for a man living uprightly, and delivered from all the passions, to be ever overlooked; but even if he should happen to be wandering, God will quickly draw him toward the truth. But there are some who say, that these men were speaking these things lyingly; wherefore they were not saved, he says. Therefore he establishes the opposite of what he wishes. For he wishes here to show, that faith avails nothing without works. Then emphasizing them, he added the signs; showing that not only faith, but not even the display of signs benefited the miracle-worker without virtue. But if they did not do them, how could this have stood here? Otherwise they would not have dared, with the judgment present, to say these things to Him. And the very answer itself, and the speaking by way of question, shows that they had done them. ^D Since they saw the end contrary to their expectation, and were here indeed objects of wonder to all, working miracles, but there they see themselves finally being punished, as being amazed and wondering they say: Lord, did we not prophesy in thy name? How then dost thou turn us away now? What means this strange and surprising end? But those men wonder, that having worked such miracles they were punished; but do not thou wonder. For all the grace is of the giver's gift; those they did not bring of their own; wherefore they are also justly punished, because they became ungrateful and senseless toward Him who had so honored them as even to give the grace to the unworthy. What then, he says, were they working iniquity, to do such things? Some indeed say, that they were not sinning at the time in which they were working these miracles, but that they changed later, and were working iniquity. But if this be so, again the point sought does not stand. For what he has been eager to show, is this: that neither faith, nor miracles avails, when the life is not present; which also Paul was saying: Though I have faith, so that I could remove mountains, and understand all mysteries and all knowledge, and have not charity, I am nothing (1 Cor. 13. 2). Who then are these? he says. Many of those who believed received gifts, as was he who cast out the demons, and was not with Him, to whom Judas was; for even this man, being wicked, had the gift. And in the Old Testament too one might find this, that the grace often operated in the unworthy, in order that it might benefit others. Since because not all were fit for all things, but some were of pure life, yet had not so much faith, and others the contrary; both those he encourages through these to display much faith, and these he called forth through this ineffable gift to become better.

2. Wherefore also He gave the grace with much abundance. For powers, says he, we have done many. But I will profess unto them then, that I know you not. For now they think they are friends to me; but then they shall know, that I did not give [the gifts] as to friends. And why dost thou wonder if to men who have believed indeed in Him, but have not a life consistent with the faith, He has given gifts, where He is found even operating in those who have fallen from both of these? For even Balaam was alien both from faith and from the best conduct; but nevertheless the grace operated in him (Num. 24); yet grace in him provided for others. And Pharaoh was such; yet even to him He showed things to come. And Nebuchadnezzar was most lawless, and to this man again He revealed things that would be after many generations. And to his son again, who surpassed his father in lawlessness, He showed things to come, ordaining wonderful and great things. Since then even then the preaching had its beginnings, and it behooved there to be a great display of its power, many even of the unworthy received gifts. But nevertheless from these signs those men gained nothing, but are even punished more. Wherefore He also spoke that fearful word to them: I never knew you. For many He even from this point already hates, and before the judgment turns away from them. Let us fear therefore, beloved, and let us make much care of our life, and let us not think we have less, because we do not work signs now. For nothing more will ever come to us from this, just as also nothing less comes from not doing them, if we give attention to virtue.

For we are not debtors of signs, but for a good life and deeds, we have God as our debtor. Since, therefore, He has completed everything, and has discoursed most accurately concerning virtue, and has shown those who counterfeit virtue to be different from those who are upright—those, indeed, who fasted or prayed for ostentation, those who approached in sheep's clothing, those who were destroying virtue, whom He also called swine and dogs—showing finally how great is the gain of virtue even in this life, and how great is the loss resulting from wickedness, He says: ^A *Everyone who hears these words of mine and does them will be like a wise man.* For those who do not observe His words, even if they should work signs, you have heard what they shall suffer; but you ought to know what goods those who obey all the words will enjoy, not only in the world to come, but also in the present. *Everyone*, He says, *who hears these words of mine and does them will be like a wise man.* You see how He varies the discourse, at one time saying, *Not everyone who says to me, "Lord, Lord,"* and revealing Himself; at another time, *He who does the will of my Father*, and again declaring Himself judge, *Many will say to me on that day: "Lord, Lord, did we not preach in your name?" and I will say to them, "I do not know you."* ^B Here also He shows that He has authority over all things; wherefore He said, *who hears these words of mine.* For because He discoursed on everything concerning future things, both mentioning the kingdom and the ineffable reward and consolation and such like, He wishes to yield their fruits from here, and to show how great the power of virtue is in the present life. What, then, is the power of virtue? To live with security, to yield to no straits, to be superior to all who do injury: to which what could be equal? For that, not even he who is crowned with a diadem can compare for himself, but that man alone who gives attention to virtue. For he alone possesses these things with great abundance, enjoying much tranquility in this whirlpool of present things. For what is wonderful is that, although there is no serenity, but a vehement tempest and much disturbance, and very many temptations, he himself cannot waver even in the slightest. ^C For He says, *The rain descended, the floods came, the winds blew, and they rushed against that house, and it did not fall: for it was founded upon the rock*; calling here by metaphor rain and floods and winds the human calamities and straits, namely, calumnies, snares, griefs, deaths, domestic losses, annoyances created by others, and all other evils rushing into the present life. But such a soul, He says, yields to nothing: but the cause of this thing is that it is founded upon the rock. But He calls the firmness of His own doctrine the rock. For the precepts are stronger than a rock, and make a man superior to all human fluctuations. For he who observes these diligently will be superior not only to men attempting to do harm, but even to the demons themselves lying in wait. No one can harm a righteous man. Wicked men endure many labors. ^D But that these things are not said out of boasting,

Homily XXIV

^A I will say it now: He brings about the salvation of the hearers everywhere through both means, both by the zeal for virtue and by the hatred for iniquity. For since some were destined to be those who marvel at the things said, but do not provide the demonstration through works, He forestalls them with fear, saying that even if the things said are beautiful, the hearing of them is not sufficient for safety, but there is need also of obedience through works, and the whole matter consists in this most of all. And here He concludes the discourse, leaving in them an intense fear. ^B For just as in the case of virtue He did not urge them on only from future things—having mentioned the kingdom, the heavens, the unutterable reward, the consolation, and the ten thousand good things—but also from present things, by demonstrating the firmness and immobility of the rock; so also in the case of iniquity, He does not terrify them only from things expected, such as the tree being cut down, the unquenchable fire, the not entering into the kingdom, and the saying, "I do not know you," but also from present things, I mean the collapse of the house. Therefore He made the discourse more emphatic, training it by a parable. ^C For it was not possible to say simply that the virtuous man will be unconquerable and the evil man vulnerable, and to place a rock, and a house, and rivers, and rain, and wind, and all such things. "And everyone," He says, "who hears these words of mine, and does not do them, will be likened to a foolish man, who built his house upon the sand" (Matt. 7:26). And He rightly called this man foolish. For what could be more senseless than one who builds a house upon the sand, and sustains the labor, but is deprived of the fruit and the rest, and in place of these endures punishment? For that even those who pursue iniquity labor, is manifest to everyone, I suppose; for both the plunderer, and the adulterer, and the false accuser labor much and are distressed, so as to bring their iniquity to an end; but they not only gain no profit from these labors, but also endure great loss. For Paul also hinted at this same thing when he said: "He who sows to his own flesh, of the flesh will reap corruption" (Gal. 6:8). To this are similar those who build upon the sand; such as those in fornication, those in licentiousness, those in drunkenness, those in anger, and those in all other things. ^D

Comparison of Ahab and Elijah, the apostles and the Jews. The confidence and firmness of the apostles.

the life that pursues such things shall live in continual sadness, anxiety, worry, and struggle—which a certain wise man hinted at when he said: "The wicked flees when no one pursues" (Prov. 28:1). ^A For such men tremble at shadows, suspect their friends, their enemies, their servants, those who know them, and those who do not; and even before the punishment, they receive the ultimate penalty here. Indicating all these things, Christ said: "And great was the ruin of it" (Matt. 7:27). He concluded these beautiful precepts with a fitting end, and persuaded even the very unbelieving to flee wickedness by the present state of things. For even if discourse about the future is greater, yet the discourse about things here is more capable of restraining coarser men and drawing them away from wickedness. ^B And for this reason the discourse closed with such an end, that those who grasp it might harvest the utility from it. Knowing all these things, therefore, both present and future, let us flee wickedness and strive for virtue, so that we may not labor in vain, but may enjoy security here and share in the glory there; which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

Homily XXV (al. XXVI)

And it came to pass, when Jesus had finished these sayings, the crowds were astonished at his doctrine. ^C And yet, it was natural for them to grieve and to be numbed by the sublimity of the commandments; but now, such was the power of the teacher that it captured many of them and carried them off into great admiration, persuading them, on account of the pleasure gained from the discourse, not to depart even after he had made an end of speaking. For even when he descended from the mountain, the listeners did not depart, but the whole theater of the audience followed him; so great a love for his teaching had he implanted in them. But they were astonished most of all at his authority. For he did not speak by referring his sayings to another, as the prophets and Moses did, but everywhere he demonstrated that he himself was the one who held the authority. For when he frequently laid down laws, he added: "But I say unto you"; and when he commemorated that day, he showed himself to be the judge, both through punishments and through rewards. ^D And yet it seemed to follow from this that they should be troubled. For if the scribes, who had seen him show his power through works, pelted him with stones and drove him out, how was it not credible that where there were only words evidencing this, these would be an obstacle to them, especially since these things were said at the beginning, before he had given a trial of his own power? Yet they suffered none of these things; for when a mind is good and frugal, it easily obeys the word of truth. For this reason, the former, even though signs proclaimed his power, were offended; but these, hearing only the word, obeyed and followed. For the evangelist, hinting at this, said: "Great crowds followed him"—not some from the number of the rulers and scribes, but as many as were free from wickedness and of a sincere mind. Throughout the whole Gospel, you see these people clinging to him. For when he spoke, they listened in silence, not interrupting, not pestering the speaker, not tempting, nor seeking an occasion, as the Pharisees did; and after the discourse had been delivered, they followed him, full of wonder. But I would have you consider the prudence of the Lord, how he varies it for the utility of the listeners, how he passes from miracles to words, and then from words back to miracles. For before he went up to the mountain, he healed many, in order to prepare the way for those things that were to be said. And after he had completed this long inquiry, he returned again to the miracles, confirming the words with deeds. Because he taught "as one having authority," lest this manner of teaching should smack of arrogance or ostentation, he does the very same thing in works, and heals sicknesses "as one having authority," that they might no longer be troubled seeing him teaching so, when he performed miracles in this way. When he had descended from the mountain, great crowds followed him. And a leper approached, saying: "Lord, if you will, you can make me clean." Great is the prudence and faith of the one approaching. For he did not interrupt the teaching, nor did he cut short the theater of the audience, but waited for an opportune time, and approached when Christ had descended. And he did not do it perfunctorily, but with great fervor, and he supplicates him before his knees, as another evangelist says, and with a sincere faith and a congruent opinion concerning him. For he did not say, "If you pray to God," nor, "If you pray," but, "If you will, you can make me clean." Nor did he say, "Lord, cleanse me," but he commits all things to him, and testifies that he is the lord of curing and holds supreme authority. What then, you will say, if the leper's opinion was false? It was necessary to refute it and to rebuke and correct him. Did he therefore do that? Not at all; rather, he confirms and strengthens the statement. Therefore he did not say, "Be cleansed," but, "I will, be cleansed," so that the dogma might be established not by the opinion of the other, but by the sentence of Christ. But not so the apostles; but how? Because the whole people were stupefying at them, they said: "Why do you gaze at us, as though by our own power or authority we had made this man walk?" But the Lord, although he had often said many things modestly that were beneath his own glory, what does he say to confirm the opinion of those who were stupefied at his authority? "I will, be cleansed." Although, when he had performed so many and such great signs, he never seems to have spoken in this way, to confirm his opinion, for this reason he preceded it with, "I will." Nor did he say it so as not to do it; but the work followed immediately. If, however, he had not spoken well, if he had uttered a blasphemy...

the work would have had to be cut short. But now, nature has even yielded to his command, and with the requisite speed—greater even than what the Evangelist expressed. For "immediately" is far slower than the speed with which the work was actually performed. ^A Nor did he simply say, "I will; be cleansed," but he also stretched forth his hand and touched him, which is most well worth inquiring into. For why, when cleansing him by his will and by his word, did he add the touch of his hand? It seems to me for no other reason than to show from this as well that he is not subject to the Law, but is superior to it, and that to the clean, nothing is henceforth unclean. ^B For this reason, Elisha neither saw Naaman, nor did he even touch him when he saw that he was offended because he did not come out—keeping, as he did, the strictness of the Law—but he remained at home and sent him to the Jordan to bathe. But the Master, showing you that he heals not as a servant, but as Lord, also touches him. For the hand did not become unclean from the leprosy, but the leprous body was made clean by the holy hand. For he had come not only to heal bodies, but also to lead the soul toward philosophy. Just as, therefore, he no longer forbade eating with unwashed hands—introducing that excellent law ^C concerning the indifference of foods—so also, by instructing here, he teaches that one ought to be concerned for the soul, and, having rid oneself of those external purifications, ought to scrape it clean and fear the leprosy of it alone, which is sin (for being leprous is no obstacle to virtue); he first touches the leper himself, and no one accuses him. For the tribunal was not corrupted, nor were the spectators possessed by envy. For this reason, not only did they not find fault, but they were even struck with amazement at the miracle, and gave way, worshiping his irresistible power from both the things said and the things done.

Having, then, healed his body, he commands him to tell no one, but to show himself to the priest and offer the gift that Moses commanded, for a testimony to them. Some, indeed, say that he ^D ordered him to tell no one so that they might not act wickedly regarding the examination of the purification—those who suspect this are very foolish. For he did not cleanse him in such a way that the purification was open to question; but he commands him to tell no one, teaching unboastfulness and lack of ambition. And yet he knew that he would not be persuaded, but would proclaim the benefactor; nonetheless, he does what pertains to himself. How, then, does he elsewhere command men to tell? He says so not to contradict himself, nor to oppose himself, but to teach them to be grateful. For not even there did he command him to proclaim himself, but to give glory to God; through this leper, preparing us to be modest and not vainglorious, and through that one, to be thankful and grateful, teaching us everywhere to refer the praise of the things that happen to the Master. For since, for the most part, men remember God when they are ill, but become more sluggish when freed from their sickness, he commands both those who are ill and those who are in health to pay attention to the Master, saying: "Give glory to God." 1

Why did he also command him to show himself to the priest and to offer a gift? Again, he is fulfilling the Law here. For he did not abolish it everywhere, nor did he keep it everywhere; but he did this at times and that at others, by the one preparing them for the future philosophy, and by the other bridling the shameless tongue of the Jews for the time being, and condescending to their weakness. And why do you marvel if he did this at the beginning, when even the apostles, after having been commanded to go to the Gentiles, and the doors of the teaching throughout the world having been opened, and the Law having been shut out, and things having been renewed, and all the old things having rested—are seen at one time observing the Law, and at another time passing it by? 2 And what, he says, does the command "Show yourself to the priest" contribute to the keeping of the Law? It is no small thing. For there was an ancient law that the leper who had been cleansed should not himself trust the judging of the purification, but should appear before the priest and provide the proof to his eyes, and from that verdict be admitted among the clean. For if the priest did not say that the leper was cleansed, he still remained outside the camp with the unclean. Therefore he says, "Show yourself to the priest and offer the gift which Moses commanded." He did not say, "which I command," but for the time being he refers them to the Law, closing their mouths from every side. So that they might not say that he snatched away the glory of the priests, he himself fulfilled the work, but left the examination to them, and set them as judges of his own miracles. For I am so far, he says, from fighting against either Moses or the priests that I even bring those who have been benefited by me to be persuaded by them.

What is "for a testimony to them"? For a reproof, for a demonstration, for an accusation, if they should remain ungrateful. For since they were saying, "We pursue him as a deceiver and a cheat, as an adversary to God and a lawbreaker," you shall testify, he says, against them at that time, that I am no lawbreaker. For having healed you, I refer you to the Law and to the scrutiny of the priests; this belonged to one honoring the Law, and admiring Moses, and not opposing the ancient doctrines. And if they were not to receive any benefit, from this one can most especially learn his honor toward the Law, that even foreknowing they would reap no benefit, he fulfilled all the things of it. For he did indeed foreknow this, and he predicted it. For he did not say, "for their correction," nor, "for their instruction," but, "for a testimony to them," which is to say, for an accusation and for a reproof and for a witness that all things done by me have come to pass; and although foreknowing that they would remain uncorrected, he did not even then leave off doing what was needful; but they remained keeping their own wickedness. This, at any rate, he also says elsewhere: "This Gospel shall be preached in the whole world for a testimony to all the nations, and then the end shall come"—to the nations, that is to say, to those who do not obey, to those who do not believe. For lest any should say, "And why do you preach to all, if not all are going to believe?" It is so that, having made all things that are mine manifest, no one may have anything to reproach later as having not heard. For the truth itself will bear witness against them.

^A

Moral Exhortation. The keeping of a benefit is the memory of it. Why the Eucharist is so called.

These things, therefore, let us also ponder, that we may fulfill all that is ours toward our neighbor, and always give thanks to God. For it would be absurd, since we enjoy His benefits daily, not to confess our gratitude to Him even with our words, since that confession brings us fresh benefit. For He does not stand in need of our belongings, but we stand in need of His riches. For the giving of thanks adds nothing to Him, but it makes us more familiar to Him. For if we bring to mind the benefits of men, we are more kindled with love for them; much more so, if we continually keep in our minds the benefits of the Lord toward us, shall we be more zealous in keeping His commandments. Therefore, Paul was saying: "Be thankful" (Col. 3:15). For the best keeping of a benefit is the memory of the benefit, and continual thanksgiving. And therefore those fearful and most saving mysteries, which we celebrate in every assembly, are called "Eucharist" [Thanksgiving], because they are a commemoration of many benefits, and exhibit the very head of divine providence, and prepare us in all things to give thanks.

For if to be born of a virgin is a great miracle, and the evangelist, struck with amazement, said, "All this was done" (Matt. 1:22): in what place, I ask, shall we set being sacrificed for us? For if being born is called "All," what name should be given to being crucified, and shedding His blood for us, and giving Himself for food and spiritual banquet? Let us therefore give Him thanks continually; let this precede our words and our deeds. And let us give thanks not only for our own blessings, but also for those of others; for thus we shall be able to take away envy and cherish charity, and make it more sincere. For you will not be able to envy those for whose blessings you give thanks to the Lord. ^B Therefore, the priest bids us give thanks for the world, for those who were before, for those who are now, for those already born, for those to come, with that sacrifice set before us. For this frees us from the earth, and translates us to heaven, and makes angels out of men. For they too, having set their choir in order, give thanks to God for the benefits bestowed upon us, saying: "Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:14). And what is that to us, you will say, since they neither are on earth nor are they men? Yes, it is of the highest importance to us: for we have been so instructed to love our fellow servants that we consider their goods to be our own.

Therefore, let us continually give thanks for our own, for others', for small, for great things. For even if what is given is small, it becomes great from this: that it was given by God. Nay, truly, nothing that is given by Him is small, not only because it is supplied by Him, but also by its own nature. But to pass over all other things, which outnumber the sand: what is equal to the economy [incarnation] performed for us? ^C For what was most precious of all to Him, the only-begotten Son, He gave for us His enemies; and He did not merely give, but He also set Him before us on the table, doing all things for our sake, both by giving and by making us grateful for these things. For because man is for the most part ungrateful, He everywhere takes it upon Himself and prepares the things that are for our utility. And what He did among the Jews—recalling their benefits to their memory by places, times, and feasts—He did the same here too, leading us by the manner of the sacrifice to a perpetual memory of this benefit. Thus no one has striven to make us good, great, and in all things grateful, as God who made us. Wherefore He often bestows benefits upon us even against our will, and while we are ignorant of many things.

And if you wonder at what has been said, I will show that this happened not to some obscure person, but to blessed Paul. For that blessed man, exercised by many dangers and troubles, often asked God to take away temptations from him; yet God looked not to his petition, but to his utility, and declaring this said: "My grace is sufficient for thee; for my power is made perfect in weakness" (2 Cor. 12:9). And thus, before He explained the cause to him, He was bestowing a benefit upon him against his will, even while he was ignorant. What then does He demand that is great, when He bids us be grateful for such great providence? Let us therefore obey, and observe this everywhere. For nothing has so destroyed the Jews—and those many and frequent plagues were brought about by nothing else than this—but rather, even before the plagues, it ruined and corrupted their very soul. "For the hope of the ungrateful," he says, "is as the winter's frost" (Wisdom 16:29); it compels the soul to grow numb and die, just as it does to those bodies. ^D This indeed proceeds from arrogance, that someone should think himself worthy of a benefit. But the contrite person will have gratitude to God not only for good things, but also for those that are thought to be adverse, and however much he suffers, he will not think that he has suffered anything unjustly. And we, therefore, the more we progress in virtue, so much the more let us humble ourselves; for this is virtue in the highest degree. For just as the more sharply we see, the more we learn how far we are from heaven, so the more we progress in virtue, the more we are taught how great is the interval between God and us. And certainly it is not a small part of philosophy to be able to discern our own merit. For he knows himself best who considers himself to be nothing. And therefore David and Abraham, when they had ascended to the highest pinnacle of virtue, then most of all practiced this virtue: and the former called himself "dust and ashes" (Gen. 18:27); and likewise all the saints declare themselves wretched; whereas, on the contrary, he who is puffed up by arrogance is most ignorant of himself of all. Wherefore, regarding the proud, we are accustomed to say in common: "He does not know himself; he is altogether ignorant of himself." But he who is ignorant of himself, whom does he know? For just as he who has known himself will know all things, so he who is ignorant of himself will not know others either. Such was he who said: "I will place my throne above the stars" (Isa. 14:13). Because he was ignorant of himself, he was ignorant of all other things as well. But not so Paul, who called himself an untimely birth and the least of the saints, neither after so many and such great glorious works did he...

to be worthy of the name of apostle. Let us therefore emulate and imitate him. We will imitate him if we are freed from the earth and from earthly affairs. For nothing makes one so ignorant of himself as being attached to worldly things; and nothing, conversely, so disposes one to be attached to worldly things as ignorance of himself; for these things depend on each other. Just as one who is enamored of outward glory and considers present things to be great, and strives for myriad things, is not granted ^A the power to see himself; so he who looks down upon these things will easily know himself. And having learned himself, he will readily walk the path and will reach all parts of virtue. In order, therefore, that we might learn this beautiful science, having been freed from all transient things which ignite great flames within us, and having learned our own lowliness, let us show forth every humility and philosophy, so that we might attain both present and future goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory, power, and honor, together with the holy and good Spirit, now and always and unto the ages of ages. Amen.

HOMILY XXVI

*When he had entered Capernaum, there came to him a centurion, beseeching him, and saying: Lord, my servant is lying in the house, paralyzed, terribly tormented.*

1. The leper, indeed, approached him when he had descended from the mountain; but this centurion, when he had entered into Capernaum. Why, then, did neither the one nor the other go up to the mountain? Not out of sloth; for the faith of both was fervent; but so as not to interrupt the teaching. Approaching, he says: *My servant is lying in the house, paralyzed, terribly tormented.* Some, therefore, say that he spoke in his own defense, for the reason why he did not bring him. For it was not possible, he says, to carry one who was paralyzed, tormented, and at his final gasp. For that he was also about to expire, Luke says, that he was about to die. But I say that this is a sign of his having great faith, and much greater than those who lowered [the man] through the roof. For since he knew clearly that a command [of the Lord] alone sufficed for the resurrection of the one who was lying there, he considered it superfluous to bring him. What, then, does Jesus do? What He had nowhere done before, He does here. For, everywhere following the will of those who beseech, here He even steps forward, and does not promise only to heal, but also to come ^B to the house. He does this so that we might learn the virtue of the centurion. For had He not promised this, but said: "Go, let your servant be healed," we would have known nothing of these things. This, then, He also did in the case of the Phoenician woman to the contrary. For here, not being called to the house, He suggests of His own accord that He will come, so that you might learn the centurion's faith and great humility; but in the case of the Phoenician woman, He even denies the gift, and when she persists, He puzzles her. For being a wise and resourceful Physician, He knows how to construct contraries through contraries. And here, indeed, through His self-offered presence, and there through the intense delay and refusal, He reveals the faith of the woman. Thus He also does in the case of Abraham, saying: *I will not hide from my servant Abraham* (Gen. 18:17); so that you might learn his affection, and his providence for Sodom. And in the case of Lot, those sent refused to enter in to him, so that you might learn the magnitude of the justice of his hospitality.

...and we shall receive [him] with such eagerness; for when you receive the poor person who is hungry and naked, you have received Him; and you have fed [him]. *But speak only with a word, and my servant shall be healed.* See also this one, like the leper, having the proper opinion concerning Him. For neither did this one say, "Beseech," nor did he say, "Pray and entreat," but "Command only." Then, fearing lest He ^C refuse, he says: *For I also am a man under authority, having soldiers under myself; and I say to this one, Go, and he goes; and to the other, Come, and he comes; and to my servant, Do this, and he does it.* And what of this, he says, if the centurion suspected it so? For that which is sought is whether Christ pronounced this and confirmed it. You speak well and sagely. Is it not so that we shall find this very thing, that what happened in the case of the leper, this has also happened here? For just as the leper said, *If you are willing* (and we do not contend about the power only from the leper, but also from the voice of Christ; for He not only did not refute the suspicion, but even confirmed it more, adding what was superfluous to say, and saying, *I am willing, be cleansed*, so that He might confirm the doctrine of that one); so here, too, it is just to consider if such a thing has happened; for we shall find this very same thing happening again. For when the centurion had spoken such things, and had testified to such great power, He not only did not rebuke him, but also accepted him, and did more than he accepted. For the evangelist did not say that He only praised what was said, but also, declaring the intensity of the praise, says that He also marveled; and not only did He marvel, but also, with the whole crowd present, gave them an example, so that they might emulate him. Do you see how each of those who testified to His power is marveled at? *And the multitudes were astonished at his teaching, for he was teaching as one having authority* (Matt. 7:28-29); and not only did He not rebuke them, but even taking them [with Him], He descended, and by what He had cleansed the leper, He confirmed their judgment. Again that one said: *If you are willing, you can cleanse me*; and not only did He not rebuke, but also healing him just as that one said, He cleansed. Again this centurion ^D says: *Speak with a word only, and my servant shall be healed*—and marveling at him, He says: *I have not found such faith in Israel.* What, then, does the centurion say? *I am not worthy that you should enter under my roof.* Let us hear, all we who are about to receive Christ; for it is possible to receive Him even now. Let us hear and emulate, and with...

2. But that you might learn this from the contrary example: since Martha said none of these things, but the opposite, that whatever you might ask of God, He will give you (John 11:22).

^A For He not only did not praise her—although she was known to Him and loved by Him, and she herself was very devoted to Him—but He even corrected her, as one who had not spoken well. For He said to her: "Did I not tell you, that if you would believe, you shall see the glory of God?" (John 11:40), thus reproving her for not having yet believed. And again, because she said: "Whatever you might ask of God, God will give you," He led her away from such an opinion and, teaching her that He does not need to receive from another, but that He Himself is the fountain of good things, He said: "I am the resurrection and the life" (Ibid. v. 25). That is, "I do not wait for power to work from another, but I do all things from Myself." Therefore He marvels at the centurion and prefers him to all the people, honors him with the kingdom, and provokes others to imitate him. But that you might learn that He said these things for this reason, so that He might instruct others to a like faith, hear the accuracy of the Evangelist, how he indicated this very thing: for he says, *Jesus turned and said to those following Him; "I have not found such faith in Israel."* Therefore, to have great thoughts about Him is the highest degree of faith, and this procures the kingdom of heaven and other good things. For He did not praise him merely by word, but on account of his faith, He restored to him his healthy servant, and weaves for him a brilliant crown, and promises great gifts, saying thus: ^B 11. "Many shall come from the east and west, and shall recline in the bosom of Abraham and Isaac and Jacob; 12. but the sons of the kingdom shall be cast out." For because He had exhibited many miracles, He addresses them henceforth with greater confidence and liberty. Then, lest anyone should think that He said this out of adulation, and that all might know that the centurion was truly of that mind, He says: "Go; as you have believed, let it be done to you." And immediately the work followed, which bore witness to his purpose and intent. And his boy was healed from that hour. Which also happened in the case of the Syrophoenician woman; for He said to her: "O woman, great is your faith; be it done to you as you wish." And her daughter was healed (Matt. 15:28).

But because Luke (ch. 7), narrating this miracle, inserts many other things which appear to suggest some discrepancy, these must be examined and resolved by us. What, then, does Luke say? That he sent the elders of the Jews to Him, beseeching Him to come. Matthew, however, says that he himself came upon Him and said, "I am not worthy." Some indeed say that they are not the same man, even though there are many similarities on both sides. For of that one he says: "He built our synagogue, and he loves our nation" (Luke 7:5); but of this one Jesus says: "I have not found such faith in Israel." And of that one He did not say, "Many shall come from the east," whence it is probable that he was a Jew. ^C What then shall we say? That the solution is easy, but it is asked whether it is true. To me, certainly, it seems to be the very same man. How then, you will say, does Matthew present him saying, "I am not worthy that you should enter under my roof," while Luke says he sent to call Him to come? It seems to me that Luke is hinting at Jewish adulation, and that men involved in calamity are unstable and continually change their counsel. For it is likely that the centurion, when he wanted to go, was held back by the Jews, who were flattering him and saying: "We will go and summon Him." Observe, therefore, their appeal, which is full of adulation. "He loves our nation," they say, "and he built the synagogue for us." Nor do they know whence it is fitting to praise the man. For when it was appropriate to say, "He himself wished to go and to request, but we restrained him, considering his calamity and seeing that body lying at home," and thus to set forth the magnitude of his faith to Him—this, at any rate, they do not say; nor did they wish to declare the man's faith, moved as they were by envy; but they preferred to cover up his virtue, for the sake of which they were approaching as suppliants, lest he who was asking should seem great, and lest, by preaching his faith, they should thus complete the matter for which they had come. For envy is accustomed to blind the mind. But He who knows secrets, without their will, celebrated the man.

And that this is true, hear Luke himself, the interpreter, who thus says: that when He was not far distant, he sent to Him to say: "Lord, do not be troubled: for I am not worthy that you should enter under my roof" (Luke 7:6). For when he was free from the molestation of the Jews, then he sent to say: "Do not think that I did not come out of sloth; but I deemed myself unworthy to receive You at my home." That he himself said these things, adds nothing to the matter; for it is only asked whether both have declared the man's earnest will and his consistent opinion concerning Christ. It is likely, moreover, that after he had sent his friends, he himself came and said this. But even if Luke does not record this, neither does Matthew (record the other): not because they contradict each other in their narrative, but because one recounts what was omitted by the other. ^D Observe, moreover, in what way Luke proclaims his faith in another manner, saying: "The boy was about to die." Yet not even this cast him into despair, nor thrust him from hope; but he hoped that he would still survive. But if Matthew indeed records that Christ said He had not found such faith in Israel, by which He declares he was not an Israelite—while Luke says he built the synagogue—neither are these contradictory. For a non-Jew could build a synagogue and love the nation. But do not you examine his words superficially, but add his station, and then you will perceive the virtue of the man. For such is the pride of those who hold positions of authority among the crowd, that they do not humble themselves even in calamities. For he who is mentioned in John draws Him into his house and says: "Come down, before my child dies" (John 4:49). This one, however, is not so; but he is more excellent than that man, and than those who lowered the bed through the roof. For he does not require His bodily presence, nor did he bring the sick man near the physician; a thing which would have brought no small reputation to him; but, filled with an opinion which befitted God, he says: "By word only." Nor does he say at the beginning, "By word," but he declares only the sickness: for, indeed, out of great humility, he did not think that Christ would immediately yield and come to his house. Therefore, when he heard Him saying, "I will come and cure him," only then he says,

"Speak with a word." ^A And not even the calamity distracted him; but he philosophizes even in his misfortune, looking not so much to the health of the boy, as to not appearing to do anything unseemly. Although he himself did not compel, but Christ promised; yet even so he is afraid lest he appear to exceed the bounds of his own dignity and draw upon himself a burdensome matter. Do you see his prudence? Observe the foolishness of the Jews who say, "He is worthy to whom You will grant the favor" (Luke 7:4). For whereas they ought to have taken refuge in the loving-kindness of Jesus, they put forward his worthiness, and they do not know from where one ought to put it forward. But not so he; but he said that he was greatly unworthy, not only of the benefit, but even of receiving the Lord into his house. For this reason, even when he said, "My servant is lying ill," he did not add, "Speak," for fear that he might be unworthy to receive the gift, but reported merely the calamity. But since he saw Christ eager, not even then did he leap forward, but still remained ^B keeping the measure that was proper for himself. But if anyone says, "For what reason did Christ not honor him in return?" we would say this: that He did honor him greatly in return; first, by showing the intention, which was made manifest by His especially not coming into the house; and second, by bringing him into the kingdom, and preferring him to the whole Jewish nation. For since he made himself unworthy of even receiving Christ into his house, he became worthy of the kingdom, and of attaining the good things which Abraham enjoyed. And for what reason, one says, did the leper, having shown greater things than these, not receive praise? For that man did not say, "Speak with a word," but what was much greater, "Only will it," which the Prophet says concerning the Father, that "Everything whatsoever He willed, He did" (Ps. CXIII, 11). But that man also was praised. For when He says, "Offer the gift that Moses commanded for a testimony to them" (Matt. 8:4), He says nothing else than that, "You shall convict them, from the fact that you believed." ^C But otherwise, it was not the same thing to believe, being a Jew, and [being] from outside the nation. For that the centurion was not a Jew is evident from his being a centurion, and from its being said, "I have not found such faith in Israel."

4. And it was a very great thing for a man, outside the catalogue of the Jews, to have attained such an understanding. For he had conceived, as it seems to me, the hosts in heaven; or [he realized] that passions to Him are thus subject, and death, and all other things, as soldiers are to him. Wherefore he also said: "For I also am a man set under authority" — that is, "You are God, I am a man; I [am] under authority, but You [are] not under authority. If, therefore, I, being a man and under authority, am able to do so much; ^D much more You, both being God and not under authority." For he wishes to persuade Him with an excess, that he does not say these things as offering a parallel example, but as [one that is] vastly superior. For if I, being of equal honor to those who are commanded, he says, and being under authority, yet because of the small superiority of command, I have such power, and no one contradicts, but whatever I command, this comes to pass, even if the commands are different (for I say to this one, "Go," and he goes; and to another, "Come," and he comes); much more will You be able. Others, indeed, read the passage thus: "For if I be a man," and having inserted [the words], "having soldiers under myself under authority." But observe for me how he showed that He is able to hold death as a slave, and to command as a Master. For when He says that "He comes and he comes, and Go and he goes," this is what he says: that if You command death not to come upon him, it will not come. Do you see how he was faithful? For what was going to be manifest to all later, this man already made it clear, that He has authority over both death and life, and [can] both lead down to the gates of Hades and lead up. And he did not speak only about soldiers, but also about servants, which is [a sign] of greater obedience. But yet, even having such faith, he thought that he was unworthy of [the Lord] entering into the house. But Christ, showing that he is worthy even of entering into the house, did [what was] much greater, marveling at him, and exalting [him], and giving more than what he had asked. For indeed he came asking for bodily health for the lad, and he departed having received the kingdom. Do you see how the [text], "Seek the kingdom of heaven, and all these things shall be added to you" (Matt. 6:33), was already fulfilled? For since he displayed great faith and humility, He both gave him heaven and added the health to him; and He honored him not by this alone, but also by showing who were being cast out in order that he might be introduced. For from this it is already manifest that salvation is by faith, not by works according to the Law. Wherefore, not remaining a Jew, but also to the Gentiles will the [gift] of this grace be set forth; and to them more than to these. "For do not think," He says, "that this happened to him alone; for indeed this shall be upon the whole world." This, however, He said, prophesying of the Gentiles, and offering them good hopes. For there were even those from Galilee following Him, [that is,] of the Gentiles. These things, however, He said, neither leaving the Gentiles to despair, nor failing to humble the haughty thoughts of the Jews. But in order that what was said might not prove a stumbling-block to the hearers, nor provide them any handle, He does not introduce the argument concerning the Gentiles primarily; but having taken the occasion from the centurion, he does not openly put the name of the Gentiles. For He did not say, "Many of the Gentiles," but, "Many from the east and west," which was signifying the nations; but it did not so offend the hearers; for what was said was shaded. And not by this alone does He comfort the supposed innovation of the doctrine, but also by speaking of the bosoms of Abraham instead of the kingdom. For that name was not familiar to them, and having placed Abraham in the midst, it pricked them more greatly. Wherefore John also did not at once speak concerning gehenna, but what most troubled them he says: "Do not think to say, that we are children of Abraham" (Matt. 3:9). But together with these He also constructs another [argument], so as not to appear to anyone to be contrary to the old polity. He, [by] admiring the patriarchs, and calling their bosoms the lot of good things, from much abundance and kindness, removes that suspicion. No one, therefore, should think that the threat is one: for the punishment is double, and the rejoicing of the others is double; to these, not because they perished, but because they perished from their own [inheritance]; to those, not because they attained, but because from [sources] they did not expect they attained; and there is a third thing with these, that they received the things of those men. "Sons of the kingdom," He says, "for whom the kingdom was prepared."

^A but from the promise and the pledge, He then draws them out. Then, since the statement was a decree, He confirms it with a sign, just as signs are also brought forward by the prediction of things that happened afterward.

Let him who disbelieves in the healing that happened to the boy ^B then be convinced by the prophecy that has been fulfilled today. For both the prophecy and the sign were made known to all, once they occurred. Therefore, because He had predicted these things beforehand, He then raised up the paralytic, so that the future might be confirmed by the things present, and the minor points be strengthened by the greater. For it is not unreasonable that those endowed with virtue should enjoy good things, and those opposed to them suffer the penalties; rather, it is in accordance with reason and the equity of laws. But to strengthen and heal a paralytic was something greater than nature would allow. Nevertheless, the centurion contributed not a little to that great and wonderful event; as Christ also, declaring this, said: "Go, and as you have believed, let it be done to you." Do you see how the restored health of the boy proclaimed both Christ’s power and the centurion’s faith, and confirmed what was to come? Indeed, all things proclaimed Christ’s power. For He did not heal the boy’s body alone, but also drew the centurion’s soul into faith through the miracles. And do not you consider only that this man believed and the other was healed, but marvel at the speed of the act; for the evangelist declared this: "And the boy was healed in that hour," just as He said of the leper, "Immediately he was cleansed." For by doing it not only by healing, but by doing it in an unexpected way and in an instant, He displayed His power. Nor is He helpful and useful in such a way alone, but because He frequently performs these miracles, He opens up discourse concerning the kingdom and draws all men to it. For when He threatened that He would cast out the Jews, He did not threaten in order to cast them out, but to draw them by fear into the kingdom through His words. But if they gained nothing from this, it is their own crime, and that of all who have labored under the same disease. For this did not befall the Jews only, but many also of those who believed. For Judas was a "son of the kingdom" and heard with the disciples, "You shall sit upon twelve thrones" (Matt. xix, 28); yet he became a son of Gehenna. But that Ethiopian, barbarian though he was, from the number of those who came from the east and the west, will be crowned with Abraham, Isaac, and Jacob. This is happening even now. "For many," He says, "shall be the first last, and the last first" (Ibid. v. 30). He said this so that neither the former, assuming they cannot return, become negligent, nor the latter, as if they were standing, feel confident. John also was proclaiming this from the beginning, saying: "God is able from these stones to raise up children to Abraham" (Ibid. iii, 9). For because this was to happen, it is proclaimed long before, so that no one would be troubled by the strangeness of the event. But he, ^C as a man, said these things as a possibility; Christ, however, confirmed the matter as something most certainly to come by works and examples.

Presumption to be avoided. Against the Manichaeans.

Let us not then be confident, even if we stand, but say to ourselves: "He who seems to stand, let him take heed lest he fall" (I Cor. x, 12). Let us not despair, we who lie prostrate, but say: "Does he who falls not rise again?" (Jer. viii, 4). For many who had ascended to the very summit of heaven, and had exhibited great patience, and had occupied the desert, and had not seen a woman even in their dreams, were tripped up by slight negligence and cast into the very chasm of wickedness; others, conversely, from the same chasm ascended into heaven, and were converted from the stage and the orchestra to the angelic life; and they exhibited such virtue that they drove away demons and performed many other similar signs. The Scriptures are full of these examples, and human life is full of them. Now the fornicators and the effeminate stop the mouths of the Manichaeans, who say that wickedness is immovable, acting the part of the devil, and loosening the hands of those who would wish to apply themselves to virtue, and subverting all life. For those who attempt to persuade men of these things do not ruin only the future, but also turn the present upside down as much as they can. For how could anyone living in wickedness study to apply himself to virtue, if he thinks he cannot return to it, if he does not believe he can change for the better? For if now, with laws standing, with punishments threatened, with glory set forth—which should be able to stir up many—with Gehenna expected and the kingdom promised, and with the wicked affected by disgrace and the good by praises, scarce anyone is willing to undergo the labors of virtue: if these are removed, what will hinder all things from going to ruin?

Vigilance. By the example of David we are taught vigilance, confidence, and repentance.

Seeing therefore the craft and the wickedness of the devil, and that those who are busy setting down laws of fate feel exactly the opposite, and act contrary to the legislators of foreigners, and to the oracles of God, and to the reasonings of nature, and to the common opinion of all men, whether barbarians, Scythians, or Thracians, and finally of all other men, let us be vigilant, beloved, and bidding all those farewell, let us walk along the narrow way with confidence and fear; with fear indeed, because of the precipices placed on both sides; but with confidence, because of Jesus, the leader of the way. Let us make our journey sober and wakeful. For if anyone dozes even for a little, he quickly casts himself into the precipice. For we are not more perfect than David, who out of slight negligence fell into the chasm of sin, but immediately rose again. Therefore, do not look only upon him sinning, but also upon him washing away his sin. For this history was not written so that you might look upon the fall, but so that you might marvel at him rising, so that you may learn, after a fall, how it is necessary to rise. For just as physicians describe the most serious diseases in volumes, and teach the method of healing in this way, so that by overcoming the greater ones, we might easily prevail over the lesser: so also God brought the greatest of sins into the middle, and if we should overcome these, we would easily find the correction for the lesser. For if he had health, with much more reason it should be the case for the lesser matters. Let us see then to our own health.

^C And so, the blessed one arose quickly. What, then, was the manner of his infirmity? He committed adultery and murder. Nor indeed do I hide myself by proclaiming these things in a loud voice. For if the Holy Spirit did not think it a shame to transcribe this whole history, much more does it behoove us not to cast a shadow over it. Wherefore I not only proclaim these things, but I also add another point. For those who conceal these things are the ones who most of all cast a shadow over his virtue; and just as those who are silent about the war of Goliath deprive him of no small crowns, so too do they who pass over this history. Does what is said not seem paradoxical? Therefore, wait a little while, and then you will know that these things have been rightly spoken by us. For this reason I magnify the sin and make the discourse more paradoxical, in order that I may prepare the remedies from a greater abundance. What, then, is that which I add? The virtue of the man; which also makes the crime greater. For not all things are judged in the same way for all people. For, he says, "the mighty shall be mightily tested"; and, "he who knows the will of his lord and does not do it, shall be beaten with many stripes." Thus, the greater the knowledge, the greater the cause for punishment. For this reason, the priest who commits the same sins as those under him will not suffer the same things, but much more severe ones. Perhaps, seeing the accusation increasing, you tremble and are afraid, and marvel at me as one walking over precipices. But I am so confident on behalf of the righteous man, that I shall even go further; for by how much more I increase the crime, by so much more shall I be able to demonstrate the eulogy of David. And what more than these things can be said, you ask? Much more, certainly. For just as in the case of Cain it was not murder alone that took place, but something worse than many murders—for he did not kill a stranger, but a brother, and not a brother who had harmed him, but one who was harmed, and not after many murderers, but as the first to discover the loathsome act—so too in this case, the daring deed was not mere murder. For the man who did it was not just anyone, but a prophet; and he did not kill one who had harmed him, but one who was harmed; for indeed he had been harmed in the defining moments, his wife having been snatched away; but nevertheless, after that, he added this act as well. Do you see how I have not spared the righteous man? How not even with any reluctance did I speak of the sins he committed? But yet, I am so confident concerning the defense that, even after such a bulk of sin, I would have wished that the Manichaeans, who most of all mock these things, and those who suffer from the disease of Marcion, were present, that I might from an abundance of evidence stop their mouths. ^D For they say that he murdered and committed adultery; but I say this not only, but I also have shown the murder to be twofold, both from the one who was harmed and from the quality of the person who committed the sin. 7. For it is not the same thing for one who has been deemed worthy of the Spirit, and has been granted so many benefits, and has possessed such great boldness, and at such an age, to dare such things, as it is for one without all these privileges to do the very same things. But nevertheless, the noble man is most to be wondered at for this reason, that having fallen to the very bottom of wickedness, he did not sink, nor did he despair, nor did he throw himself down supine, having received a fatal blow from the devil; but he quickly, or rather straightway, and with much vehemence, dealt a blow more fatal than the one he had received. And the same thing happened as if, in war and in battle array, a barbarian had driven a spear into the heart of a champion, or had let fly an arrow into the liver, and had added a second wound more fatal than the first, and the man who had received these grievous wounds, falling and covered in much blood from every side, should yet arise quickly, and having cast a spear against the one who shot him, should straightway leave him dead on the field. Thus, effectively, here too, by how much more grievous you declare the wound to be, by so much more do you demonstrate the soul of the one who was wounded to be admirable, in that he had the strength, after this grievous wound, to both arise, and to stand in the very front of the phalanx, and to bring down the one who wounded him. And how great this is, those who fall into grievous sins know best. For it is not the sign of so noble and youthful a soul to walk uprightly and to run throughout one’s journey (for such a one has as a fellow-traveler good hope, anointing, rousing, strengthening, and making him more eager), as it is, after the myriad crowns and the many trophies and victories, having suffered the ultimate loss, to be able again to travel the same courses. And that what I am saying might be clearer, I will try to bring into the middle for you another example no less than the former. Tell me, then, of a pilot who has traversed myriad seas, after having sailed the entire ocean, after the many storms and cliffs and waves, having a great cargo, and being shipwrecked at the very mouth of the harbor, and barely escaping with his naked body from this grievous shipwreck; how is it likely that he would be disposed toward the sea, and navigation, and such labors? Will such a one ever choose, unless he be of a very noble soul, to see a shore, or a ship, or a harbor? I do not think so; but he will lie there, his face covered, seeing night in the day, and renouncing everything; and he will rather choose to live by begging than to take up the same labors. But this blessed one is not of this kind; but having endured such a shipwreck, after those myriad labors and sweats, he did not remain cloaked, but he both launched the ship, and having spread the sails, and handled the rudder, he takes up the same labors again, and produced even more wealth once more. And if to stand is so admirable, and not to lie prostrate throughout, how many crowns would it not be worthy of to both arise and to accomplish such things? And indeed, there were many things that could have cast him into despair; and first, the magnitude of the sin; second, that it was not in the beginnings of life, when there are more hopes, but that he suffered these things toward the end. For not even the merchant, having left the harbor and straightway suffering a shipwreck, grieves in the same way as he who is dashed against a cliff after myriad merchant voyages. Third, that he suffered this having already accumulated a great fortune. For there were no small goods laid up for him then; such as those during the first...

to lose his life, than to kill him who was unjustly plotting against him. Even after obtaining the kingdom, he did many things right. To the things aforementioned must be added the estimation in which he was held by all, for that he had fallen from such great glory could not but excite no small disturbance of mind. For the beauty of the purple did not exalt him so much as the stain of such a great sin covered him with shame. ^B Know, then, by all means, how many great sins were committed, and how much a person such as he requires a great soul, so that when a man is accused by many and has so many witnesses of his crimes, he does not utterly collapse. Yet that noble man plucked all these darts from his soul, and thereafter shone forth so brightly, so cleansed the stain, so became pure, that even after his death he would console the sins of his descendants—and what God had said concerning Abraham, he would bring forth concerning that one; nay, much more concerning David. For concerning the patriarch he says: "I have remembered my covenant which was to Abraham" (Exod. ii, 24); but here he does not speak of a covenant, but what? "For the sake of David my servant, I will defend this city" (Isa. xxxvii, 35). God did not allow Solomon, who committed such great wickedness, to fall from the kingdom because of his benevolence toward David. And such was the estimation of the man that after so many years Peter in his address to the Jews could say: "Let it be permitted to speak boldly to you concerning the patriarch David, that he is dead and buried" (Acts ii, 29). Christ also, addressing the Jews, shows that even after his sin he was deemed worthy of the grace of the Spirit to such a degree that he even deserved to prophesy concerning His divinity, and from that point, stopping their mouths, He said: "How then does David in the spirit call Him Lord, saying: The Lord said to my Lord, Sit at My right hand?" (Matt. xxii, 43). And what was done in the case of Moses, this also happened in the case of David. For just as God punished Miriam, even against the will of Moses, because she had offered an insult to her brother, since He loved that saint very much, so, even when he was unwilling, He took vengeance for him upon his rebellious son. These things, along with others—nay, more than others—sufficiently declare the virtue of the man. For when God passes judgment, there is nothing more to be investigated. ^C But if you wish to learn his philosophy in detail, it is possible for those who run through the history of what he did after the sin, to see what great confidence he had in God, of how great benevolence he was deemed worthy, how much he progressed in virtue, and how rightly he lived even up to his last breath. Having been instructed, therefore, by these examples, let us be vigilant, and let us take care not to fall; and if it should happen that we fall, let us not lie prostrate. For I have not set forth the sins of David to cast you into sloth, but to strike fear. For if that just man, because he was a little negligent, received so many wounds, what shall we suffer who are slothful daily? Do not think, therefore, that he fell so that you might become negligent; but consider with yourself how many and how great things he did afterward, how he wept, how much penance he performed night and day, shedding fountains of tears, and washing his bed with them; and this while clothed in sackcloth. If, however, he had need of such great conversion, by what means shall we be able to attain salvation after so many sins, being pricked by no remorse? For he who is instructed in many good works could easily cover his sins from that point; but he who is naked, from whatever dart he is struck, receives a lethal wound. Lest this, therefore, happen, let us arm ourselves with good works, and if some sin is committed, let us wash ourselves away forthwith; so that, having spent this life for the glory of God, we may enjoy that future life: which may it come to pass that we all attain, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

HOMILY XXVII. al. XXVIII.

^D Chapter 8, v. 14. "And when Jesus had come into the house of Peter, He saw his mother-in-law lying and suffering from a fever: He arose and ministered to her." Mark (i, 31) here, however, set only a sign, and did not note the time. Others, however, say that the sick woman lying down asked Him; but this one [Matthew] also kept silent about that. In which matter, however, there is no discrepancy, but the one is a matter of brevity, the other of a fuller narrative. But why did He enter into the house of Peter? To me, indeed, it seems, that He might take a meal: a thing which he signifies when he says: "He arose and ministered to her." For He was lodging with the disciples, as also with Matthew, when He called him, honoring them so as to make them more eager. But I would have you consider here for me Peter's reverence toward Him. For although he had his mother-in-law lying at home and suffering very much from a fever, he did not drag Him home, but waited until the preaching of the doctrine was finished, and the others were all healed, and then at last, when He had entered, he asked Him. Thus he was instructed from the beginning to prefer the things of others to his own. Therefore, it was not Peter who brought Him in, but He Himself entered of His own accord, after the centurion had said: "I am not worthy that Thou shouldst enter under my roof"; declaring how much grace He was bestowing on the disciple. And yet I would have you consider what the houses of fishermen would be like; nevertheless He did not disdain to enter into their huts, that He might teach us to trample upon human pride in all things. And at one time He heals a Leper with words, at another He stretches forth His hand, at another He performs both, bringing the medicine before the eyes. For He did not wish to perform miracles in a startling manner always. It was proper, of course, in the meantime to remain hidden, especially in the presence of the disciples, who out of excessive joy would have preached everything. That, however, is evident from this, that after He had come into the mountain, He commanded the disciples not to tell it to anyone. He touched, therefore, the body, and not only did He extinguish the fever, but He also restored his health completely; for since the disease was slight, He showed His power by the manner of the healing; a thing which the art of medicine would not have done. Christ was quickly taking away the diseases. You know that when a fever ceases, there is need of much time so that the sick may return to their former vigor.

But then all things were done at once. And not here only, but also on the sea. For even there He did not only stop the winds and the storm, but immediately stilled the swell—and this too was strange, for even if the storm ceases, the waters remain turbulent for a long time. But not so with Christ, but at once all things were resolved; which is what happened also in the case of the woman. For this reason the Evangelist, indicating this, was saying: *She arose, and served Him* (Matt. 8:15). And this was a sign of the power of Christ, and of the disposition which the woman displayed toward Christ. And we might see another thing following along with these, that Christ grants the restoration of others to the faith of others (for even here others besought Him, as also in the case of the centurion’s boy). And He grants it when the one about to be healed is not unbelieving, but either cannot come to Him because of illness, or because of ignorance does not imagine anything great concerning Him, or because of immature age. *And when evening had come, they brought to Him many who were possessed by demons, and He cast out the spirits by a word, and healed all who were ill, that what was spoken by the prophet Isaiah might be fulfilled, saying: He took our infirmities, and carried our diseases* (Matt. 8:16-17; Is. 53:4). Do you see the multitude henceforth increasing in faith? For they did not endure to depart even when the time was pressing, nor did they think it inopportune to bring their sick in the evening. But you, observe for me what a multitude of healed ones the Evangelists pass over, not telling and recounting them to us one by one, but in one word passing over an indescribable sea of miracles. Then, so that the magnitude of the miracle might not again cast them into unbelief—for He released and corrected such a crowd and such varied diseases in one moment of time—He brings in the prophet testifying to what was happening, showing us that the proof from the Scriptures is everywhere great, and not less than the signs themselves; and he ^A says that Isaiah also said these things: *He took our infirmities, and carried our diseases.* He did not say, "He released," but, "He took and carried," which seems to me to be spoken concerning sins, in agreement with John who says: *Behold the Lamb of God, who takes away the sin of the world* (John 1:29).

2. How then does the Evangelist place it here concerning diseases? Either he ^B is reading the witness according to history, or he is showing that most diseases are from psychic sins. For if the head, death itself, had its root and basis from sin, much more so do most of the diseases; since even the fact that we are passible came from thence. *And Jesus, seeing many crowds around Him, gave order to depart to the other side* (Matt. 8:18). Do you see again the lack of ostentation? For others say that He rebuked the demons so they would not say that He is the Christ; but this one says that He thrusts away the crowds. He was doing this both teaching us to be modest, and at the same time soothing the Jewish envy, and teaching us to do nothing for display. For He was not only ^C healing bodies, but was correcting the soul, and teaching it to philosophize, showing Himself through both—both by resolving the diseases and by doing nothing for display. For they were fastened to Him, loving Him and admiring Him, and wishing to look at Him. For who would have departed from one working such miracles? Who would not have wished to see even His face simply, and His mouth uttering such things? For He was not only admirable when performing miracles, but also simply appearing was full of much grace; and the Prophet, indicating this, said: *Beautiful in beauty above the sons of men* (Ps. 44:3). But if Isaiah says, *He had no form nor beauty* (Is. 53:2), he says this either regarding the unspeakable and ineffable glory of His divinity, or he is recounting the things that happened during the passion, and the dishonor He endured at the time of the cross, and the lack of distinction He displayed throughout all His life. And He did not give order to depart to the other side ^D before He had healed them. For otherwise they would not have endured to leave. Just as therefore on the mountain they remained not only when He was performing miracles, but followed even when there was silence; so also here they were not waiting upon Him only while He was performing miracles, but also when He had ceased, receiving much benefit even from His countenance. For if Moses had a glorified face, and Stephen as an angel’s, consider what it is likely the common Lord appeared like then. Perhaps many now have fallen into a longing to see that image; but if we wish, we will see one much better than that. For if we pass through the present life with confidence, we shall receive Him upon the clouds, having met Him in an immortal and incorruptible body. But see how He does not drive them away simply, so as not to wound them. For He did not say, "Depart," but ordered them to go to the other side, giving an expectation that He would surely come there. And the crowds displayed such love, and followed with much disposition; but one man, a slave to money, and having much arrogance, approaching says: *Teacher, I will follow You wherever You go* (Matt. 8:19). Do you see how great the pride is? As if not deeming it worthy to be numbered with the crowd, but indicating that he himself is above the many, he so approaches. For such are the Jewish ways; it is full of inopportune boldness. So also another after these things, when everyone was silent, leaping up himself, says: *Which is the first commandment?* (Matt. 22:36). But yet the Lord did not rebuke him for the inopportune boldness, teaching us to bear even such people. For this reason He does not openly rebuke those who are thinking evil; but He answers their intent, leaving it to them alone to know the rebuke, and benefiting them doubly: by revealing that He knows things in the conscience, and by granting, after this display, the gift of going unnoticed, and of giving them again, if they wish, an opportunity to recover themselves. And He does this in this case too. For this man, having seen many signs, and many being drawn along [with Him], expected to make money from such miracles; for which reason he was eager also to follow. And whence is this clear? From the answer which Christ makes, replying not to the questioning of the words, but to the intent of the thought. For what? He says: "Do you expect to collect money by following Me? Then do you not see that I have neither a lodging place, nor as much as the birds of the air have? For the foxes," He says, "have holes, and the birds of the air have nests; but the Son of Man has nowhere to lay His head" (Matt. 8:20). But these things were not of one turning him away, but of one rebuking the evil intent, and [setting him right].

with such expectation. And in order that you may learn his wickedness, upon hearing these things and being thus confuted, he did not say, “I am ready to follow.”

^B And in many places Christ appears to do other things; he does not rebuke openly, but reveals the intent of those approaching from their answer. For to the one who said, “Good Master” (Luke 18:18), expecting by adulation to draw Him over to his own sentiment, He responded, “Why do you call Me good? No one is good, except one, God” (Ibid. v. 19). And when they said to Him, “Behold Your mother and Your brothers are seeking You” (Matt. 12:47), because they were suffering from a human impulse and did not wish to hear things useful [for themselves], but to show that they were related to Him by kin and to seize vain glory from this, hear what He says: “Who is My mother, and who are My brothers?” (Ibid. v. 48). And when His brothers themselves said, “Show Yourself to the world” (John 7:4), wanting to gain vain glory from this, He said: “Your time is always prepared, but My time is not yet present” (Ibid. v. 6). And by contraries He does ^C the same thing, as in the case of Nathanael, saying: “Behold, truly an Israelite, in whom there is no guile” (Ibid. 1:47). And again, “Go, report to John what you have heard and seen” (Luke 7:22). He does not answer the words there either, but the intent of the one who sent them. And to the crowd again, He speaks similarly according to their conscience, saying: “What did you go out into the wilderness to see?” (Ibid. v. 24). For since He saw that they were thinking about John as if he were a light and versatile sort of person, correcting this opinion of theirs He says: “What did you go out into the wilderness to see? A reed shaken by the wind, or a man clothed in soft garments?”—signifying by both that he was neither versatile by nature, nor to be softened by any pleasure. Thus, therefore, He now answers according to the intent of the speaker. ^D And see how much moderation He exhibits here too. For He does not say, “I have [a place], but I disdain it,” but He says, “I do not have.” Do you see how much accuracy combined with indulgence He displays? So that even when He was eating and drinking, and held to a way of life that seemed contrary to John’s, He does this for the sake of the salvation of the Jews—nay, of the whole world—simultaneously stopping the mouths of heretics and desiring to attract others who were present. “Another,” it says, “said to Him: Lord, permit me first to go away and bury my father” (Matt. 8:21). See the difference? And how the impudent one said, “I will follow You wherever You go,” whereas this one, even though requesting a holy thing, says, “Permit me”; but He did not permit him, but said: “Follow.” For everywhere He was looking at the will. But why, you will ask, did He not permit him? Because there were those who would fulfill this duty, and he was not going to remain unburied; and there was no need for this man to be torn away from more necessary matters. And when He says, “his own dead,” He shows that this [deceased] was not his own dead; for this one, as I suppose, was one of the number of the unbelievers. If you marvel at the young man, because he asked Jesus for a matter so necessary, and did not go of his own accord, marvel much more at the fact that, having been forbidden, he remained. Is it not, you will say, the conduct of a most ungrateful son, not to attend his father’s funeral? If he had done that out of negligence, it would be a sign of an ungrateful mind; but if a more necessary matter pressed, it would have been the height of wickedness to have gone away. For Jesus forbade him this, not because He ordered him to despise the honor owed to parents, but to show that nothing is for us as necessary as heavenly things, and that one must engage in them with the greatest diligence and not delay even a little, even if those things that draw one elsewhere seem to be very urgent. For what is more necessary than to bury a father? What is easier? For not much time was to be spent. If, therefore, it is not permitted to spend so much time as is necessary for burying a father, and if it is not safe to abandon spiritual things for even that little time, consider what punishments we are worthy of, who for almost the whole time abandon things pertaining to Christ, and prefer the most worthless things to what is necessary, and are slothful when nothing is pressing. From this point on, one must marvel at the philosophy of this doctrine, that He bound the young man to the word of God, and also rescued him from many evils—from weeping, from mourning, and other things that follow from this. For after the burial, it was necessary to examine the will, to distribute the shares of the inheritance, and to do all the other things that followed these; and thus, with waves receiving other waves, he would have been led far from the harbor of truth. Therefore, He draws him in and joins him to Himself. And if you are still amazed and take it ill that he was forbidden to be present at his father’s funeral, I would wish you to consider that there are many who, when they know that some will bear funerals with excessive pain—whether of father, or mother, or child, or any other person—do not permit them to be informed of them, nor to come to the tomb; and we do not for that reason accuse them of cruelty or inhumanity; and rightly so. For to do otherwise would be inhuman, namely, to lead those so affected out to mourning. If it is evil to mourn relatives in that way and to shake one’s soul, it is far worse to be led away from spiritual words. And therefore He says elsewhere: “No one putting his hand to the plow, and looking to the things behind, is fit for the kingdom of heaven” (Luke 9:62). For it is far better to preach the kingdom and to draw others back from death, than to bury a dead man who is of no help, especially when there are1 others who can fulfill this office. We learn nothing else from this, then, than that one must not waste even the minimum amount of time; even if six hundred other things are pressing, spiritual things are always to be preferred to all others, however necessary, and one must know what life is, and what death is. For many, even of those who seem to live, do not differ from the dead, if they live in wickedness; nay, they are even worse than the dead. For he who has died, He says, has been justified from sin (Rom. 6:7).

not being gnawed by worms, nor lying in a shroud, with eyes closed, nor bound in grave-clothes. For you suffer things far more grievous than the dead man, not with worms eating you, but with the passions of the soul tearing you more fiercely than any wild beast. But if your eyes are open, this again is far worse than having them closed. For the eyes of the dead man see nothing harmful, but this man gathers to himself countless ^B maladies by having his eyes open. And the one lies in a coffin, motionless toward everything; but the other is buried in the tomb of ten thousand maladies. But do you not see his corrupting body? And what is that? For before his body, his soul has been corrupted and perished, and it suffers a greater putrefaction. The one has stunk for ten days, but this man exhales a stench throughout his entire life, having a mouth filthier than a sewer. So that the former differs from him just so much as this: the former suffers only the decay due to nature, while this man, along with that, also introduces the decay of profligacy, thinking up countless subjects of corruption every single day. But is he carried on a horse? And what of that? For that man too is on a bier; and what is grievous is that, while no one sees that man dissolving and rotting, for he has the coffin as a shroud, this man, stinking, walks about everywhere, carrying around a soul dead in his body as in a tomb. And if it were possible to see the soul of a man living in luxury and vice, you would have seen that it is far better to lie bound in a tomb than to be throttled by the chains of sins, and to have a stone lying over you than the heavy lid of insensibility. ^C Therefore, it is especially necessary for those related to these dead men, since they themselves are numbly disposed, to approach Jesus on their behalf, just as Mary did then in the case of Lazarus. Even if he stinks, even if he has been dead four days, do not despair, but approach, and first take away the stone. For then you will see him lying, as if in a tomb, and bound in grave-clothes. And if you wish, let us bring one of the great and famous ones into the midst. But do not fear; for I will state the example anonymously; or rather, even if I were to say his name, not even then should one fear. For who has ever feared a dead man? For whatever he may do, he remains a corpse, and a corpse cannot harm a living person at all, neither slightly nor greatly. Let us look, therefore, at their head being bound. For when they are perpetually drunk, just as those dead men are to those many grave-clothes and shroud-bands, so all their senses are closed and bound. And if you wish also to see the hands, you will see them too bound to the belly, just as those of the departed, and tightened, not with grave-clothes, but with what is far more grievous, the chains of greed. ^D For that thing does not allow them to be extended toward almsgiving, nor toward any other such virtuous deeds, but makes them more useless than those of the dead. Do you wish also to see the feet bound? See them again tightened with cares, and because of this, they are never able to run to the house of God. Have you seen the dead man? Look also at the undertaker. Who then is the undertaker of these men? The devil, who is precisely tightening them, and not allowing the man to appear as a man anymore, but as a dry piece of wood. For where there is no eye, no hand, no foot, nor anything else of such things, how could a man appear to be a man? Thus, one can see their soul swaddled, and being an idol rather than a soul. Since, therefore, they are numbly disposed as having become dead, let us approach Jesus on their behalf, let us beseech Him to raise them, let us take away the stone, let us loosen the grave-clothes. For if you take away the stone—that is, the insensibility toward evils—you will be able to lead them out of the tomb quickly; and once having led them out, you will deliver them from the chains. Then Christ will acknowledge you, when you are raised, when you are loosened; then He will call you also to His own supper. Therefore, as many as are friends of Christ, as many as are disciples, as many as love the departed, approach Jesus and beseech Him. For even if he is full of ten thousand stenches, yet for all that, those related to him ought not to abandon him, but all the more to approach; which indeed the sisters of Lazarus did then; and not to desist from being comforted, beseeching, supplicating, until we receive him back alive. For if we manage our own affairs and those of our neighbors in this way, we shall quickly attain the life to come; may we all attain this, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

HOMILY XXVIII. al. XXIX.

^ACap. 8. v. 23. And when he had entered into the ship, his disciples followed him. 24. And behold a great tempest arose in the sea, insomuch that the ship was covered with the waves: but he was asleep.

1. Now Luke, to excuse himself from the demand of the order of times, says this: "And it came to pass on one of the days, that he went into the ship, and his disciples; and Mark likewise." But this man maintains the sequence here too. Nor did he write all things in the same way. But these things have been said by me before, so that no one might think there is a disagreement between them due to the omission. Having therefore sent the crowds away, he took the disciples with him; for they tell this too. And he took them not in vain, nor at random, but in order to make them spectators of the miracle that was about to happen. For just as some excellent master of the gymnasium, he anointed them for both, both to be fearless in dangers, and to be moderate in honors. For in order that they might not think highly of themselves because he had sent the others away, he lets them be tossed, achieving this too, and training them to bear temptations bravely. For great, indeed, were the former miracles, but this one also had a not insignificant exercise, and was a sign akin to the ancient one. For this reason he leads only the disciples with him, and is imperturbable in honors, and in times of prosperity; and he lets them be tossed, achieving this too, and training them to bear temptations bravely; and he lets himself be tossed, achieving this too, and training them to bear temptations bravely. For these things have been said by me before, so that no one might think there is a disagreement because he had sent the others away, he lets them be tossed, achieving this too, and training them to bear temptations bravely. For great, indeed, were the former miracles, but this one also had a not insignificant exercise, and was a sign akin to the ancient one. For this reason he leads only the disciples with him, and is imperturbable in ^B honors, and in times of prosperity. For he leads the disciples with him; for they tell this too. And he took them not in vain, nor in any random way, but in order to make them spectators of the miracle that was about to happen. For just as some excellent master of the gymnasium, he anointed them for both, both to be fearless in dangers, and to be moderate in honors. For in order that they might not think highly of themselves because he had sent the others away, he lets them be tossed, achieving this too, and training them to bear temptations bravely. For great, indeed, were the former miracles, but this one also contained a not insignificant exercise, and was a sign akin to the ancient one. Therefore he leads only the disciples with him, and lets the crowds stay; but where there were dangers and terrors, he takes the athletes of the world, whom he was about to exercise. Matthew only says that he slept, but Luke adds "to the pillow," showing that he was alien to pride, and from there he instructs us in great philosophy.

^C

And so, when the tempest had been stirred up and the sea was raging, they wake him, saying: "Lord, save us, we are perishing." But he rebuked them first, and then the sea. For, as I said, these things were permitted for the sake of exercise, and were types of the temptations which were to fall upon them. For he often permitted them afterwards to fall into more grievous storms of affairs, and delayed to run to their aid. Whence Paul was saying: "For we do not want you to be ignorant, brothers, that we were burdened exceedingly beyond our strength, so that it even burdened us to live" (2 Cor. 1:8); and afterwards, "Who delivered us from such great deaths" (ibid. v. 10). To show, therefore, that one must be confident, even if great waves are stirred up, and that he himself manages all things profitably, he rebukes them first. For the fact that they were troubled was useful to them, so that the miracle might seem greater, and the memory of the event be preserved forever. ^D For when something unexpected is to happen, many things are prepared to serve as a memory of the event, lest the miracle subsequently performed should fall into forgetfulness. Thus, Moses at first feared the serpent, and he did not fear merely, but with great terror of soul, and then he saw that stupendous prodigy. So too the disciples, when they had already almost despaired of their safety, were then delivered, so that having confessed the danger, they might learn the magnitude of the miracle. And that is why he sleeps: for if it had happened while he was watching, they would either not have feared, or not have prayed, or not have thought that he was able to accomplish such a thing. Therefore he sleeps, giving occasion for fear, and making them more strongly aware of what was happening. For no one perceives things happening in the bodies of others as much as those happening in his own body. Because, therefore, they all saw that others had been benefited, but perceived no benefit for themselves, they remained as though supine; for they were not lame, nor affected by any other bodily ailment. But it was necessary for them to be affected by the sense of the benefits; he permits the tempest to arise so that, having been delivered from it, they might perceive a clearer sense of the miracle. And therefore he does not do this in the presence of the crowds, lest they be condemned for small faith; but he corrects them alone, and by rebuking them, he calms the tempest of their minds sooner than that of the waters, saying: "Why are you fearful, O you of little faith?"—at the same time teaching that fear arises not from temptations sent upon us, but from the infirmity of the soul. But if someone should say that it was not out of fear or little faith that the disciples moved to awaken him, I will answer that this is the greatest sign that they did not have a fitting opinion of him. They knew indeed that, if awakened, he could rebuke the sea; but they did not yet think he could do so while asleep. And why do you marvel if they fear now, when after many other miracles they were still weaker? For which reason they are often rebuked, as when he says: "Are you still even you without understanding?" (Matt. 15:16). Do not, therefore, marvel, when the disciples were so weak, if the crowds thought nothing great of him; for they were marveling, saying: "What kind of man is this, that even the wind and the sea obey him?" But Christ did not reproach them for saying that he was a man; rather, he waited, meanwhile teaching them through miracles that this opinion was false. Whence did they think him a man? From his appearance, his sleep, and the fact that he was using a boat. Therefore they were cast into stupor, saying: "What kind is this?" The sleep, indeed, and whatever appeared, indicated a man, but the sea and the resulting tranquility declared him God. ^A The Evangelists never contradict one another. For although Moses had done something similar in the past, yet the eminence of Christ was declared from this, that the one performed miracles as a servant, the other as a Lord. For he did not extend a staff as he did, nor did he stretch forth his hands toward heaven, nor did he have need of prayer; but as it is proper for a Lord to command a handmaid, and for a Creator to command his own work, so he calmed and curbed it by word and command alone; and the whole sea was immediately stilled, and no trace of the storm remained. For the Evangelist declared that, saying: "And there was a great calm." What had been said of the Father as a great thing, that he himself exhibited by his deeds. What had been said of the Father? "He spoke, and the wind of the storm stood still." So too in this place he said, And there was a great calm (Ps. 106:25). Therefore the crowds admired him exceedingly; which they would not have admired so much if Moses had done it. After he had departed from the sea, another more terrible miracle follows. For the demons, just as wicked fugitives seeing their lord, were saying: "What have we to do with you, Jesus, Son of God? Have you come here before the time to torment us?" Because the crowds confessed him to be a man, the demons came preaching his divinity; and those who had not heard when the sea was stirred up and then calmed, heard the demons shouting this, which the sea made calm had proclaimed. Then, lest this seem to have been said by way of flattery, they shout from the experience of the situation with these words: "Have you come here before the time to torment us?" Therefore, they first confess their enmity, lest their supplication be seen as suspect. For they were being beaten invisibly, and were being tossed more than the sea, fixed, burned, and suffering intolerable things from his mere presence. Because no one dared to offer those demon-possessed men to him, Christ goes to them. And Matthew indeed writes that they said: "Have you come here before the time to torment us?"; but others added that they adjured and begged him not to cast them into the abyss: for they thought that their punishment was already at hand, and they feared as though already cast into torments. But if Luke (Cap. 8) remembers only one, while this one mentions two, not even thus is any dissonance indicated. For if he had said that there was only one, and that another did not exist, then he would seem to differ from Matthew; but when the one mentions one and the other two, this is not a contradiction, but a difference in narration. For it seems to me that Luke undertook to mention the more severe one here; for which reason he describes the calamity more tragically, as one who was breaking bonds and shackles and wandering through the desert; but Mark says that he struck himself with stones. But their words declare their savagery and impudence. "Have you come here..."

^A before the time to torment us?" they say. For that they had sinned they could not say; but they ask not to give a reckoning before the time. For since He caught them performing those incurable and lawless evil deeds, and distorting His own formation in every way, and being punished, and they supposed that He, on account of the excess of what had happened, was not waiting for the time of punishment, for this reason they entreated and begged. And those who could not even be held by iron shackles come bound; and those who ran through the mountains went out into the plains; and those who prevented others from passing, seeing Him who was walling off the way for them, stood still. But why do they also love to dwell in the tombs? Wishing to instill a pernicious doctrine in many: namely, that the souls of the departed become demons—may this never happen, nor even be taken into thought. ^B What then, you say, would you say when many of the sorcerers take children and slaughter them, so that the soul might afterwards cooperate with them? And whence is this evident? That they slaughter them, many say; but that the souls of the slaughtered are with them, whence did you know? Tell me. They themselves, he says, the demon-possessed, shout out that "I am the soul of such and such." But this too is a sort of trick and diabolical deception. For it is not the soul of the deceased that is shouting, but the demon posing as this, in order to deceive the hearers. For if it were possible for a soul to enter into the substance of a demon, much more so into its own body. Otherwise there would be no reason for an unjustly treated soul to cooperate with the one who treated it unjustly, or for a human being to be able to transform an incorporeal power into another substance. For if this is impossible in the case of bodies, and no one would be able to make a human soul into an ass, much more so is this impossible in the case of the invisible soul, and no one would be able to transfer it into the substance of a demon. ^C But if someone says, "And why did Christ do what the demons requested, by permitting them to go into the herd of swine?" we would say this: that He did not do this by being persuaded by them, but by ordering many things from this; one, to teach those who were delivered from those evil tyrants the magnitude of the harm of those who plot against them; another, so that all might learn that they do not even dare against swine unless He permits; third, that they would have done more grievous things to those men, if they had not also in that calamity enjoyed much of God's providence. For that they hate us more than the irrational animals is evident to all. So those who did not spare the swine, but in a single moment of time cast them all down, would have done these things much more to human beings, whom they were leading and driving in the wilderness, if there had not been much of God’s care even in that very tyranny, bridling and holding back their further harm. Whence it is evident that there is no one who does not enjoy the providence of God. And if not all in the same way, nor in one manner, even this is a very great form of providence. For it is displayed according to what is profitable to each. And besides the things said, we learn another thing from this: that He does not provide only for all in common, but also for each individually; ^D which He also manifested in the case of the disciples, saying: "But even the hairs of your head are all numbered" (Matt. 10. 30). And one could see this clearly from these demon-possessed, who would have long ago been choked, if they had not enjoyed much care from above. For these reasons He permitted them to go into the herd of swine, and so that those who lived in those regions might also learn His power. For where His name is manifold 338, He was not greatly displaying it. But where no one knows Him, but they are still in an insensitive state, He caused miracles to shine forth, so as to draw them to the knowledge of God. That some who lived in that region were insensitive, is evident from the end. For it was necessary for them to worship and marvel at the power, but they were sending Him away, and "begged Him to depart from their borders." But why did the demons kill the swine? Everywhere they have been eager to cast men into despondency, and everywhere they rejoice in destruction. This, at least, the devil also did in the case of Job; and yet even there God permitted; but not even there was He persuaded by the devil, but was wishing to make His own servant appear more brilliant, and was cutting off every pretext of impudence from the demon, and turning back onto his own head the things happening against the righteous one. Since even now the opposite of what these wanted has happened. For indeed the power of Christ was being brilliantly proclaimed.

and the wickedness of the demons, from which He rescued all those held by them, appeared more manifest; and it became known that they have authority not even over pigs, unless God, the Lord of all, permits it. ^A But if someone wishes to take these things in an allegorical sense, that is indeed permissible, but the history is as it is. It must be known that men living like pigs are easily captured by demons. But those who suffer such things, being men, are often able to overcome them; if, however, they become entirely like pigs, they are not only agitated by demons but are even cast down. And moreover, so that no one might think this was a fiction, but that each might believe the demons truly departed, this is made manifest by the death of the pigs.

But consider here His gentleness combined with power. For when the inhabitants of that region, after receiving so many benefits from Him, forced Him to depart from them, He did not resist, but departed, and left those who declared themselves unworthy of His teaching, assigning as teachers to them those who had been delivered from the demons, and also the swineherds, from whom they were able to learn everything that had been done. And upon departing, He left them in great fear. For the magnitude of the loss circulated the report of the event, and so great a matter had struck their minds. From all sides, rumors were brought, proclaiming these stupendous deeds, from those who had been cured, from the drowned pigs, from the owners of the pigs, from the swineherds. ^B These things can also be seen now: many demoniacs in the tombs, whom nothing restrains from madness—neither iron, nor chains, nor a multitude of men, nor admonitions, nor terror, nor threats, nor anything of the sort. For when anyone is captivated by the form of bodies through profligacy, he differs in nothing from a demoniac; but he wanders around like him, naked—clothed in garments, indeed, but stripped of true attire, and deprived of the glory due to him—not striking himself with stones, but with sins far harder than stones. Who, therefore, will be able to bind and calm such a man, acting so shamefully, petulant, never in his right mind, but always frequenting tombs? For such are the lodgings of harlots, full of much stench, full of much putrefaction.

What shall we say of the covetous man? Is he not himself like this? Who will ever be able to bind him? Not terrors, not threats, not admonitions, not counsels: but he breaks all these bonds; and if anyone approaches to release him from his bonds, he adjures him not to be released, thinking it the greatest torture not to be in torment: and what could be said to be more miserable than this? For that demon, even though he despised men, yet yielded to Christ’s command, and quickly departed from the body; but this man does not yield to command. For although he hears Him daily saying, *You cannot serve God and mammon* (Matt. 6:24), and though He threatens Gehenna and intolerable punishments, he does not obey; yet not because he is stronger than Christ, but because Christ does not lead us to repentance against our will. ^C And therefore, to them, they live as if in deserts, even if they are in the midst of cities. For who, being in sound mind, would be able to live with such men? I would certainly rather live with six hundred demoniacs than with this one suffering from this disease; and that I do not err in speaking thus is proven by what both suffer. For these think the one who has done them no harm is their enemy, and they want him who is free to be their slave, so that they may involve him in innumerable evils; but demoniacs do nothing of the sort, but keep the disease within themselves. The others subvert many houses, and they perform this so that the name of God may be blasphemed, and they are the ruin of both the city and the whole world; but these, agitated by demons, are worthy of pity and tears. These certainly do many things without any sense; the others sin while being endowed with reason, reveling in the midst of cities, and seized by a certain new kind of madness. For what do all the demoniacs do that is like what Judas dared, who embarked upon the ultimate iniquity! Certainly, all who imitate him are like savage beasts escaped from prisons, disturbing cities, with no one restraining them. These, however, are constrained on all sides by bonds, such as the terror of judges, the threats of laws, the curses of the common people, and many others; yet these they break through and turn all things upside down. But if someone were to remove these bonds, he would clearly recognize the demon occupying them, who is certainly much sharper and fiercer than the one who is now said to have departed. ^D Let us imagine these things, and let us remove all his chains; we shall clearly know his madness. But do not fear a beast stripped by us: for the whole scene consists in the word, nor do we see this in the truth of the thing. Let there be some man, emitting fire from his eyes, black, who has dragons hanging from both shoulders in place of arms; let him have a mouth in which swords are fixed instead of teeth, and in place of a tongue, a fountain emitting poison and venom; his belly more voracious than any furnace, which swallows everything cast into it; his feet equipped with wings and more vehement than any flame; his face resembling the form of a dog and a wolf; let him not emit a human voice, but something unpleasant, disagreeable, terrible; and in his hands let him have flames. Tremendous perhaps these might seem to you; but we have not yet depicted him as was meet: for to these things, others must be added. Let him kill and devour everyone he meets, let him tear apart flesh. The covetous man is worse than this monster; like the underworld he invades everyone, devouring everyone, the common enemy of the human race walking about. For he indeed wants no man to survive, so that he may possess all things. Nor does he stop his step here, but after he has ruined everyone through his greed, he begins to abolish the substance of the earth, and to see it transformed into gold: nor only the earth, but mountains, forests, springs, and all things that fall under his view. And so that you may learn that we have not yet demonstrated his full madness: let there be no one who might accuse and terrify him; but take away the fear of the laws, and you will see him, having seized a sword, slaughtering everyone, sparing no one.

disastrous, and, if he should wed a woman, he incurs the same damage, for either he is tricked out of an indigent bride instead of a wealthy one, or he introduces a wealthy one who is full of countless faults, and thus sustains a greater loss. For it is not wealth, but virtue, that produces riches. For what benefit is there in wealth when she is spendthrift and extravagant, and scatters everything more fiercely than the wind? Or what if she be wanton and draws lovers to herself? Or what if she be a drunkard? Does she not quickly make the man more miserable than all others? And they do not only marry, but they also shop unskilfully, being anxious not for the quality of the slaves but for the price, due to their great greed.

Having reasoned through all these things—for you are not yet able to hear doctrines concerning Gehenna and the Kingdom—and having considered the losses which you have often sustained from love of money, whether in lending, or in purchasing, or in marriages, or in offices of authority, and in all other things, stand aloof from the love of money. For thus you will be able both to live the present life with safety, and by contributing a little, to hear of the doctrines of philosophy, and by looking intently at it, to see the sun of righteousness, and to obtain the good things promised by Him; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion ^B for ever and ever. Amen.

HOMILY XXIX

^A *Chap. IX. V. 1. And Jesus entered into the boat, and crossed over, and came into His own city. 2. And behold, they brought to Him a paralytic, lying on a bed. And Jesus seeing their faith, said to the paralytic, Be of good cheer, child; thy sins are forgiven thee.*

1. He here calls Capernaum His own city. For Bethlehem bore Him, Nazareth raised Him, but Capernaum had Him dwelling there permanently. Yet this paralytic is different from the one lying in John. For that one lay by the pool, but this one in Capernaum; and that one had thirty-eight years, but concerning this one no such thing is said; and that one was in a desert of those who would stand by him, but this one had those who cared for him, who even carried and brought him. And to this one He says, "Child, thy sins are forgiven thee;" to the other He says, "Wilt thou be made whole?" (John 5:6). And he healed that one on the Sabbath, but this one he did not heal on the Sabbath; for the Jews would have complained of this too; and in the case of this one they were silent, but in the case of that one they insisted on persecuting Him. I have said these things not idly, but lest anyone should think there is a discrepancy, and suspect the paralytic himself. ^B But you, consider for me the unpretentious and gentle nature of the Master. For even before this he had warded off the crowds; and having been cast out by those in the region of the Gadarenes, He did not struggle, but withdrew—yet not far. ^C And again He entered into the boat and was crossing, being able to cross on foot too. For He did not always wish to perform miracles, so as not to be burdened by the argument of economy. Matthew says that they were bringing him, but the others say that they also broke through the roof and let him down. And they presented the sufferer to Christ, saying nothing, but entrusting the whole matter to Him. For in the beginning He Himself was also going around, and He was not asking for such great faith from those coming to Him; but here they even approached Him, and faith was demanded of them. For, He says, seeing "their faith"—that is, of those who lowered him. For He does not everywhere seek faith from the sufferers themselves; for instance, when they are delirious or have been beside themselves from the disease. Rather, in this case, the faith was also of the sufferer; for he would not have submitted to being lowered if he did not believe. Since, therefore, they manifested such faith, He also displays His own power, dissolving sins with all authority, and showing through all things ^D that He is equal in honor to Him who begat Him. In this instance, He weighs well: earlier He showed this when He taught as one having authority; through the leper, when He said, "I will, be thou clean" (Matt. 8:3); through the centurion, when He said, "I will, and thy servant shall be healed" (ibid. 8), He marvelled, having exalted him more than all others; by the sea, when He curbed it with His word alone; through the demons, when they acknowledged Him to be judge, and He cast them out with great power. Here again, in a greater way, He forces His enemies to confess His equality, and makes it manifest through their own words. For indeed He himself showed that He was free from ambition (for He was avoiding the great theater of spectators who were hindering those who entered, therefore they let the paralytic down from above), and did not immediately proceed to the body which was seen to be healed, and from that, taking the occasion, He first healed what did not appear, namely, when He forgave sins: which afforded that paralytic salvation.

But those men, goaded by their own wickedness, since they wanted to seek grounds for slander, were forced against their will to grant this, so that the matter might become clearer. For being wise, He used their own envy for the celebration of a sign. ^A Since, therefore, they were troubled and said, "This man blasphemes; who can forgive sins, but God alone?" (Mark 2:7), let us see what He Himself says. Did He reject that opinion? Yet if He were not equal to God, He should have said, "Why do you have an unseemly opinion concerning Me? I am far from such power." But He says nothing of the sort; nay, He confirmed and asserted that opinion, as much by His voice as by the miracle. For because it seemed inopportune to the hearers for Him to put forward certain things about Himself, He confirms the things that pertain to Him through others: and what was ^B wonderful, not only through His friends, but even through His enemies—which proceeds from the pinnacle of His wisdom. Through His friends, when He said, "I will, be thou clean" (Matt. 8:3), and likewise when He says, "I have not found so great faith in Israel" (Matt. 8:10); but now through His enemies: for when they had said, "No man can forgive sins, but God alone," He Himself subjoined: 6 "But that you may know that the Son of man hath power on earth to forgive sins," then He said to the paralytic: "Arise, take up thy bed, and go into thy house." And not only here, but also elsewhere, when they said to Him, "For a good work we stone thee not, but for blasphemy; and that thou, being a man, makest thyself God" (John 10:33), He did not refute this opinion, but confirmed it, saying, "If I do not the works of my Father, believe me not; but if I do, though you will not believe me, believe the works" (Ibid. 10:37–38).

^C This, furthermore, exhibits another demonstration of His divinity, and of His equality with the Father. For they said that to forgive sins is the prerogative of God alone; but He not only forgives sins, but first displays another thing, which is also a prerogative of God, namely, that He reveals the secrets of the heart. For they did not bring out into the middle what they were thinking. "3. And, behold, some of the Scribes said within themselves, This man blasphemeth. 4. And Jesus knowing their thoughts, said, Why do you think evil in your hearts?" But see how it is the prerogative of one God to know secrets; hear the prophet saying, "Thou alone knowest the hearts" (2 Par. 6:30); and again, "God, who searcheth the hearts and reins" (Ps. 7:10). And Jeremias says, "The heart is deep above all, and it is man, and who shall know him?" (Jer. 17:9); and, "Man looketh on the face, but God looketh on the heart" (1 Kings 16:7). In many other places, too, it is seen that it is God alone who knows men's minds. Manifesting, therefore, that He is God, equal to the Father, He Himself revealed ^D and rendered manifest the things which they were thinking within themselves, and did not dare to bring out into the middle through fear of the multitude, while showing the gentleness of His mind. For He also says, "Why do you think evil in your hearts?" Certainly, if it were necessary for anyone to be indignant, it would have been fitting for the sick man, as though he had been deluded, to bear it indignantly, and to say: "You came to heal one thing, and you care for something else? From where will it be clear to me that my sins have been forgiven?" But now he says nothing of this kind, but surrenders himself to the power of the healer; these men, however, perverse and envious, lie in wait for the benefits of others. Therefore, He rebukes them, yet with all gentleness. "For if you do not believe," He says, "the first statement, and think that it is arrogance, behold now I add a second to this, that I reveal your secrets; to these I add a third." What is that? That I shall restore the paralytic's body to strength. And when He was addressing the paralytic, He did not declare His power so clearly, nor did He say, "I forgive you your sins," but, "Thy sins are forgiven thee." But when they were murmuring, He states His power more clearly, saying, "That you may know that the Son of man hath power on earth to forgive sins." Do you see how far He is from not being reputed equal to the Father? For He did not say, "The Son of man has need of another"; nor does He say, "He gave Him power," but, "He hath power." Nor does He say that out of pride, but, "That I may persuade you," He says, "that I am not blaspheming when I make Myself equal to God." For He surely wishes to offer [hist: Homilia XXX begins here] clear and firm demonstrations, as when He says, "Go, show thyself to the priest" (Matt. 8:4): and He shows Peter's mother-in-law ministering, and permits the pigs to be cast down. So also now, He sets the health of the body as a sign of the forgiveness of sins; and the truth of that health, that he should take up his bed, lest it be thought that what had been done was a phantom. Nor did He do that before He had questioned them. "5. What is it," He says, "easier to say: Thy sins are forgiven thee; or to say: Arise, and take up thy bed, and walk?" Now what He says is of this kind: "What seems to you easier, to restore a dissolved body, or to forgive the sins of the soul?" To restore the body, certainly. For by as much as the soul is more excellent than the body, by so much is it a greater thing to forgive sins than the healing of the body; but because the former is hidden, while this is manifest, I add that which is less, but more open, that by this the greater and hidden thing might be demonstrated as having been done, already revealing by works what John had said, "Who taketh away the sin of the world" (John 1:29). This He showed, again manifesting how He was alien to pride, and that the matter had not been a phantom: for He employs these men as witnesses of both the disease and the health. "I indeed," He says, "had wished through your disease to heal those who are seen to be well, but are ailing in their soul: but because they do not wish it, Go to thy house, so that you may amend those who are there." Do you see how He shows Himself to be the Creator of both soul and body? For He heals the paralysis of both substances, and makes what was hidden known from that which is manifest. Nevertheless, they still crept upon the ground: for the flesh resisted them; for them, indeed, it was a stumbling block. He, however, did not rebuke them, but acts for their benefit, rousing them through works, and lifting their mind on high. Meanwhile, however, it was no small thing that He should be considered the greatest of all men, and should be thought to come from God. For if they had held these things firmly in their mind, profiting a little, they would have recognized Him to be the Son of God. But they did not hold these things firmly, and therefore could not approach.

they were saying, *He is not of God* (John 9:16); and, *How can this man be of God?* ^A And these things they frequently bandied about, offering these as a screen for their own vices: which is what many even now do, who, while they appear to be defending God, are indulging their own passions, when they ought to treat all things with gentleness. For it is impossible for the God of the universe, who can launch thunderbolts against those who attack Him with blasphemies, to make His sun rise, to send rain, and to supply all other things bountifully; Whom we also, imitating, ought to entreat, exhort, and admonish with gentleness, not becoming angry, nor raging. For no harm comes to God from blasphemy, that you should grow angry; but he who has blasphemed, he himself has received the wound. Therefore, grieve, weep; for the affliction is truly worthy of tears. And nothing can heal the wounded man like gentleness. For gentleness is more powerful than all violence. See, then, how He, who is insulted, speaks to us, both in the Old and in the New Covenant: there saying, *My people, what have I done to you?* (Mich. 6:3); and here, *Saul, Saul, why are you persecuting me?* (Acts 9:4). Paul also commands us to instruct ^B our adversaries with gentleness (2 Tim. 2:24). Christ Himself also, when the disciples approached Him, wishing to call down fire from heaven, vehemently rebuked them, saying, *You do not know of what spirit you are* (Luc. 9:55). Yet here He does not say, "O wretched and impostors, O envious ones and enemies of the salvation of men!" But, *Why are you thinking evil in your hearts?* (Matt. 9:4). It behooves us, therefore, with fairness to excise the malady. For he who has been brought to a better state through fear, will quickly return to wickedness. Therefore He also ordered the weeds to be left, granting a time for repentance. For many of them have repented, and have become excellent, having previously been base—as, for example, Paul, the publican, the thief; for these, while they were weeds, have themselves become wheat. For in seeds this is indeed impossible; but in the case of moral choice, it is easy and manageable; for it is not bound by the limits of nature, but is honored with the freedom of moral choice. When, therefore, you see an enemy of the truth, heal him, take care of him, bring him back to virtue, by exhibiting an excellent life, by using blameless speech, by providing patronage and care, ^C putting into motion every mode of correction, imitating the best of physicians. For neither do they heal in one way only, but when they see that one does not yield to the former remedy, they add another, and after that again another; and now they cut, now they bind. And so, do you also become a physician of souls, managing all things in accordance with Christ’s laws, that you may receive the reward of both your own salvation and the benefit of others, doing all things for the glory of God, and thereby being glorified yourself. *For,* He says, *those who glorify me, I will glorify; and those who despise me, shall be despised* (1 Reg. 2:30). Let us, therefore, do all things for His glory, that we may attain that blessed lot; which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, to Whom be glory and power for ever and ever. Amen.

HOMILY XXX

*Chapter 9, verse 9. And as Jesus passed on from there, He saw a man sitting at the tax office, named Matthew. And He says to him: Follow Me. And he arose and followed Him.* ^D

1. As He had performed the miracle, He did not remain there, lest He should inflame their envy more by being seen; but He departs, showing them grace, and soothing their passion. Let us also do the same: not coming into collision with those who plot against us, but let us soothe their wound, giving way and slackening their tension. But why did He not call him together with Peter, John, and the others? Just as He was present there at that time, when He knew that men would be persuaded, so also He called Matthew at that time, when He knew he would yield. For this reason He also fished for Paul after the resurrection. For He who knows hearts, and knows the unassailable parts of each person’s mind, knew also when each of these was going to be obedient. For this reason He did not call him in the beginning, when he was still more severely disposed, but after the countless miracles and the great fame concerning Him, when He knew he had become more fitting for obedience. It is worth noting the wisdom of the evangelist, how he does not hide his former life, but even sets down the name, while the others shielded him by another appellation. But for what reason did he say that he was *sitting at the tax office*? To show the power of the One calling, that He did not snatch him away after he had ceased, nor after he had departed from this wicked trade, but from the midst of the evils themselves: just as He also changed the blessed Paul when he was raging and raving and breathing fire; which is what he himself, making an example of the power of the One who called him, says to the Galatians: *You have heard of my former behavior in Judaism, that beyond measure I persecuted the Church of God* (Gal. 1:13). And He called the fishermen while they were in the midst of their work. But that was a craft not to be reproached, although men behaved somewhat rustic, and unsociable, and possessing much simplicity; but this trade was full of shamelessness and boldness, and gain.

^A And after He had clearly shown that He had the power to forgive sins, He then approached this man, so that those who saw a publican enrolled into the choir of the disciples might not be disturbed. For if He is able to forgive all committed sins, what is it to wonder if He also makes this man an apostle? But as you have learned the power of the One calling, so learn the obedience of the one called. For he did not resist, nor did he say in doubt: "What is this? Does He call a man of this sort to Himself deceitfully?" For surely such humility would have been untimely. But he obeyed immediately; he did not ask to be allowed to go home to coordinate matters with his own people, just as the fishermen did; for just as they left nets, a boat, and a father, so too this man left the tax-table and the gain, showing himself ready for all things, and cutting himself off from all worldly affairs, by perfect obedience he was testifying how timely he had been called. And why, you will say, did He not tell us of others, how they were called, but only of Peter, James, John, and Philip, and of the rest nowhere? Because these were they who especially practiced base or shameful crafts; for there is nothing worse than a publican, or more vile than a fisherman. That Philip was also reckoned among the ignoble, is clear from his country. Therefore, they proclaim these men the most with their crafts, by these things declaring that one must also have faith in the brilliant affairs. For since they do not pass over those things which are disgraceful or vile, but recount these more accurately than others, whether they concern the Master or the disciples, why would they be suspected in brilliant and conspicuous matters, when they pass over many signs and miracles, and recount exactly those which concern the cross, which surely seem disgraceful, and likewise the crafts of the disciples and their vile lot, and the progenitors of the Master, who were known either for sins or for a vile condition, and bring them into the open with a clear voice? From which it is manifest that they had great regard for the truth, and wrote neither for favor nor for show.

^B Having called him, therefore, He treated him with the greatest honor by sharing a table with him immediately, and by this He made him hope well for the future and gave him greater confidence. For He did not spend much time in healing his iniquity, but that happened immediately; nor did He recline at table with him alone, but with many others: although this was imputed to Him as a crime, that He did not drive away sinners. But the Evangelists do not even hide this, [showing] how they were seeking opportunities to accuse Him, exploring His deeds. Furthermore, the publicans come together, as if to a partner in their craft; for, counting it an honor that Christ had come to them, he called them all. For Christ applied every kind of healing, and not only when He was preaching, when He was healing, and when He was refuting His enemies, but even when He was eating, He was amending many who were badly affected: teaching us that every time and every work can afford us utility. Although, moreover, those things which were then set out were gained by iniquity and avarice: nevertheless, Christ did not refuse to dine with them; because great profit was destined to come from this; but He became a companion and an associate of those who had given themselves over to such iniquity. For such is the physician, that unless he bears with the putrefaction of the suffering, he does not rescue them from their disease: although he might thereby draw upon himself a bad reputation both from the fact that he was eating with them, and because he was in that house with many publicans. See, however, how they turn this into a reproach against Him: "Behold a man gluttonous and a wine-bibber, a friend of publicans and sinners" (Matt. 11:19). Let those hear who are anxious to procure for themselves a great reputation from fasting; and let them think that our Master was called a glutton and a wine-bibber, and was not ashamed, but despised all these things, in order that He might perform the matter set before Him; which also came to pass. For indeed the publican was converted and became better. But that you may learn how much good accrued to those who were partakers of the same table as He, hear what Zacchaeus, another publican, says. For because he heard Christ saying, "Today I must abide in thy house" (Luke 19:5), he was filled with joy, and said: "Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold" (Ibid. v. 8). To whom Jesus replied: "This day is salvation come to this house" (Ibid. v. 9). Thus from these things it is permitted to instruct others. And how, you will say, does Paul command: "If any man that is called a brother be a fornicator, or covetous, with such an one no not to eat" (1 Cor. 5:11)? But it is not clear whether that is also commanded to teachers, and not only to brothers. Next, those were not yet perfect and mature, nor were they counted among brothers. To this, indeed, Paul commands to shun those already received into the number of brothers, if they persist in evils: but these had ceased to do evil, having been converted. ^C But none of these things restrained the Pharisees, but they assail the disciples, accusing them with these words: "Why doth your master eat with publicans and sinners?" And when the disciples seem to sin, they address Christ thus: "Behold thy disciples do that which is not lawful to do upon the sabbath day" (Matt. 12:2); here, however, they accuse Christ to the disciples. All of which were the acts of malicious men, and of those who wanted to tear the choir of the disciples away from their Master. What, therefore, does that immense wisdom [do]? It converts their speech to the contrary. For they laid as a crime against Him the fact that He associated with them; He brings forward the contrary, that it would be unworthy of His kindness if He did not associate with them; that He was not only free from [the] crime [of] when He was amending them, but that it was a choice and necessary thing, and worthy of a thousand praises. Then, lest He seem to shame him who was called, when He said: "They that are whole need not a physician, but they that are sick" (Matt. 9:12), see how He softens that, while He rebukes them and says: "I will have mercy, and not sacrifice" (Hosea 6:6). He was saying this, however, charging them with ignorance of the Scriptures. Wherefore He speaks more sharply, not being angry; far from it; but lest they should lose heart. Although He could have said: "Do you not consider how I forgave the sins of the paralytic? How I strengthened his body?" But He says nothing of these; rather the matter is explained. Those who are concerned to procure for themselves a reputation from fasting are refuted. ^D Therefore, He affected Matthew with great honor by admitting him to the table, by which He takes care that he should hope well for the future, and inspires him with greater confidence. For He did not spend much time in healing his iniquity, but that was done immediately; nor does He recline at table with him alone, but with many others: although this was given to Him as a crime, that He did not drive away sinners. But the Evangelists do not even hide this, [showing] how they were taking opportunities to accuse [Him], exploring His works. Furthermore, the publicans gather together, as if to a partner in their art; for, considering it an honor to himself that Christ had come to him, he called them all. For Christ applied every kind of healing, and not only when He was speaking, when He was healing, and when He was refuting His enemies, but even when He was dining, He was amending many who were badly affected: teaching us that every time and every work can afford us utility. Although, indeed, those things which were then set out were [procured] by iniquity...

He is not Himself angry—far be it—but [He speaks] so that they might not be utterly perplexed. For He could have said: "Have you not considered how I released the sins of the paralytic? How I strengthened the body?" But He says none of these things; rather, He discusses with them first from common reasoning, and then from the Scriptures. For having said, "They that be whole need not a physician, but they that are sick," and having secretly shown Himself to be the physician, He then said: "Go and learn what that meaneth, I will have mercy, and not sacrifice." ^A Thus also Paul does. Having first established his argument from common examples, and having said, "Who feedeth a flock, and eateth not of the milk thereof?" he then brings in the Scriptures, saying: "For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn"; and again, "Even so hath the Lord ordained that they which preach the gospel should live of the gospel." But to the disciples it is not so; rather, He reminds them of the signs, saying thus: "Do ye not yet remember the five loaves of the five thousand, and how many baskets ye took up?"

^B Matthew says that the Pharisees said this; but [there it is said that] the disciples of John [said it]. It is likely that both said the same things. For having been perplexed, they likely took them along with themselves, just as they did later in the case of the Herodians. For the disciples of John were always jealous of Him, and argued against Him; they were only humbled at that time when John [was] in prison at the beginning. Having come, they reported the events to Jesus: but after this they returned to their former envy. What then do they say? "Why do we and the Pharisees fast often, but thy disciples fast not?" This is the disease which Christ was long ago cutting away, saying: "When thou fastest, anoint thine head, and wash thy face," foreknowing the evils produced by it. But He does not rebuke them for this, nor does He say, "O vainglorious and superfluous [men]!" But with gentleness He discusses with them, saying: "Can the children of the bridechamber fast, as long as the bridegroom is with them?" For when the discourse was on behalf of others—I mean the tax collectors—so that He might comfort their wounded souls, He rebuked those who cast reproaches more vehemently; but where they were mocking both Himself and the disciples, He makes the answer with gentleness. ^C And what they say is like this: "Let it be, Thou, He says, doest these things as a physician; but why do the disciples, neglecting fasting, pay attention to such tables?" Then, to make the accusation greater, they set themselves first, and then the Pharisees, wishing to increase the crime by comparison. "For we also," he says, "and the Pharisees fast often." For they did fast, some having learned from John, others from the law; just as the Pharisee also said: "I fast twice in the week." What then does Jesus say? "Can the children of the bridechamber fast, as long as the bridegroom is with them?" Formerly He called Himself a physician, but here a bridegroom, covering the ineffable mysteries through these names. ^D Yet it was possible to speak more sharply to them, that "You are not masters of these things, so as to legislate such matters. For what is the benefit of fasting, when the mind is full of wickedness? When you accuse others? When you judge, bearing beams in your eyes, and do all for display?" For before all these things it was necessary to cast out vainglory, and to accomplish all other things: love, gentleness, brotherly love. But He says none of these things, but with all gentleness: "Can the children of the bridechamber fast, as long as the bridegroom is with them," reminding them of the words of John, through which he said: "He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice." And what he says is like this: "The present time is one of joy and gladness; do not therefore induce sorrow." For fasting is sorrowful, not by nature, but to those who are still disposed more weakly; whereas to those who desire to practice philosophy, the matter is very pleasant and desirable. For just as for those who are healthy in body, there is much gladness; so when the soul is well disposed, the pleasure is greater. But He says these things to their suspicion, and He leads them back to the disciples.

On the fact that he calls it the soul's wasting, and Moses likewise.

^C And John, showing that He said this, says: “I have many things to tell you, but you cannot bear them now.” For so that they would not think that these were the only things He had said—and imagine others much greater—He brought their weakness into the middle, promising that He would say those things when they became stronger; just as He says here also: ^D “The days will come when the bridegroom shall be taken away from them, and then shall they fast.” Therefore, let us not require everything from everyone in the beginning, but see what can be done, and we shall proceed quickly beyond that. But if you press and hasten, that is why you should not press, so that you may hasten. But if this seems an enigma to you, learn it from the nature of the things themselves, and then you will perceive the full power of what is said. And let not those who blame inappropriately disturb you; for here, too, the Pharisees were the accusers, and they were rebuking the disciples.

But none of these things moved Christ from His decision, nor did He say: “It is a disgrace for these to fast and for those not to fast.” But as the best navigator is not distracted by the waves, but is intent on his own craft, so also did Christ do at that time. For it was a shame, not that they [the disciples] did not fast, but that because of the fasting they might receive lethal wounds, and be torn apart, and be destroyed. Thinking on these things, let us also behave in this way toward our own. If you have a wife [368] ^A who is fond of ornaments, craving pigments and make-up, overflowing with luxury, talkative, and altogether useless—although it is difficult for all these things to come together in one woman, yet let us imagine her to be such. Why, you will ask, do you depict the woman and not the man? There are indeed men of this sort worse than the woman. But because the office of governing has been entrusted to men, let us describe the woman for now—not that there is greater wickedness in females; for many things can be found among men which do not befit women, such as murder, the pillaging of tombs, fighting with wild beasts, ^B and many things like these. Do not think, therefore, that we speak these things out of contempt for this sex; far be it from me; but such an image is useful for the present matter. Let such a woman, therefore, be supposed for us, and her husband study by every means to correct her. How will he correct her? Not by enjoining everything at once, but the lighter things first, by which she is not greatly troubled. For if you hasten to correct the whole from the beginning, you will lose the whole. Do not, therefore, immediately take away her golden ^C ornaments; but let her have them for the time being, and use them: for that seems to be a lesser evil than pigments and make-up. Let these be taken away first, not from threats or fear, but from persuasion and gentleness, from the accusation cast against other women, from your own opinion and taste. Tell her frequently: “Your face with such ornament is not lovable, but rather unpleasant,” and persuade her that this is why it displeases you most. After your own opinion, ^D bring also the opinion of others into the middle, and say that this is accustomed to deform beautiful women, so that you may take the disease from the middle. Speak nothing yet of hell, or of the kingdom; for in vain would you say these things. Persuade her that it is a greater pleasure for you if she shows the naked work of God: for she who rubs, stretches, and paints her face is seen as not beautiful by many. Attempt first to drive away the disease with common arguments and the assessments of all; and

^A remove the passion. And do not yet say anything about Gehenna, nor about the kingdom; for you will say these things in vain. But persuade her that it pleases you rather to see the work of God unadorned. For she who tormenteth [her] complexion, and applies plaster, and whitens it, does not appear beautiful or comely even to the multitude. First, therefore, banish this malady with common-sense arguments and the judgments of all; and when you have softened her with these words, then add those others. And if you say it once and do not persuade her, do not be weary of pouring forth the same words a second and a third time and often; yet do not do so with any ^B harshness, but with pleasantry; and now turn away, and now flatter and tend her. Do you not see how many things the painters erase, and how many they add, when they are making a face beautiful? Do not, then, be worse than they. For if they, when painting an image of a body, use such great diligence, how much more should we be willing to move every engine when we are molding a soul? For if you rightly mold the face of this soul, you will not see a distorted bodily countenance, nor blood-stained lips, nor a mouth like a bear’s blood-smeared muzzle, nor cheeks plastered like the walls of ^C baths—as if from some pot. For all these things are soot and ash and dust, and marks of the utmost deformity.

6. But I do not know how I inadvertently fell into these words, and while exhorting another to teach with gentleness, I myself slipped into anger. Let us therefore return to the milder exhortation, and let us bear all the faults of women, that we may attain what we desire. Do you not see how we bear with children when they are crying, when we wish to take them from the breast, and we endure everything for that one cause, that we may persuade them to despise the former table? So let us do here also; let us put up with all other things, that we may achieve this. For when this is corrected, you will see the other also progressing, and you will come again to the gold, and in the same way you will converse about these things also; and thus, by regulating the woman little by little, you will be a most excellent painter, a faithful servant, a best husbandman. Together with these things, remind her also of the ancient women, of Sarah, of Rebekah, and of those who were shapely and those who were not, and show her that all were temperate and frugal. For indeed Leah, the wife of the patriarch, not being shapely, was never forced to contrive any such thing; but even being ill-favored, and not greatly loved by ^D him who lived with her, she neither contrived anything of the kind, nor corrupted her face, but remained keeping her character intact, even though she had been brought up by Gentiles. But you, the believer, you who have Christ as your head, do you bring in upon us a satanic engine? And do you not remember the water that washed your face, the sacrifice that adorns your lips, the blood that stained your tongue? For if you consider all these things, even if you were ten thousand times in love with ornaments, you will not dare, nor will you endure to cast upon [yourself] that paint and that ash. Learn that you are joined to Christ, and stand aloof from this deformity. For He does not take pleasure in these colors, but seeks another beauty, of which He is a vehement lover—I mean that which is in the soul. This the prophet also commanded you, and said: *And the king shall desire thy beauty* (Ps. XLIV, 12). Let us not, therefore, make unnecessary things deformed. For nothing of the works of God is incomplete, nor does it require correction from you. For not even if one were to try, after a royal image has been erected, to add things of his own, would the attempt be safe; but he would be liable to the ultimate peril. And so, a man acts and you do not add anything; but God acts, and do you correct? And do you not reflect upon the fear of Gehenna? Do you not reflect upon the desolation of the soul? For because of this, that has been neglected, since all the diligence is spent on the flesh. And why do I speak of the soul? For even to the flesh itself all the contrary things happen to what you have been eager for. Consider it. Do you wish to seem beautiful? This shows you deformed. Do you wish to please your husband? This rather grieves him; and not him only, but it makes even those without to become accusers. Do you wish to seem young? This will quickly lead you to old age. Do you wish to be adorned? This makes you to be ashamed. For such a woman is ashamed not only before her equals, but also before the maidservants who know, and the household slaves who are aware, and before all, herself. But why is it necessary to say these things? For I have passed over the most serious thing of all, that you offend God, that you corrupt modesty, that you kindle the flames of jealousy, that you imitate women who are committing fornication upon the roofs. Considering all these things, therefore, laugh to scorn the satanic pomp and the devilish art, and having cast off this world—or rather, this disorder—fix that beauty in your own souls, which is both lovely to angels and desirable to God and sweet to those who dwell with you, that you may attain both the present and the future glory; which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power, for ever and ever. Amen.

HOMILY XXXI. al. XXXII.

CH. 9. v. 18. *As he spake these things unto them, behold, there came a certain ruler and worshipped him, saying, My daughter is even now dead; but come, lay thy hand upon her, and she shall live.* 1. The work followed the words, so that the Pharisees were the more silenced. For he who came was a ruler of a synagogue, and the mourning was grievous. For the child was an only one, and twelve years old—the very flower of her age; which fact indeed also immediately moved Him to raise her. If Luke says that some came saying: *Trouble not the Master; for she is dead* (Luke 8. 49), we say this, that *even now dead* was the expression of one guessing from the time of the journey, or increasing the calamity. For it is the custom of those who are in need to heighten their own evils with their words and to say something more than the reality, so that they may the more attract those they are entreating. See also his eagerness, and how rough it is. For he asks two things of Christ, that He come, and that He lay His hand: which was a sign that he himself held that He could even make her live. And the Syrian Naaman sought this through the prophet his words: *Come, and lay his hand* (4 Reg. 5. 11). And notice those who are caught up by the senses. Mark (Ch. 5. 37) moreover says that He took along three disciples, Luke (Ch. 8. 51) similarly; here He simply says disciples. Why then does He not accept Matthew, who had just approached? That He might throw him into greater longing, and that there might be a reason for perfection still. Therefore He honors them, that he (Matthew) might imitate them. But to Matthew it was enough that he had seen Him healing the one suffering with the issue of blood, and that he had been deemed worthy of the same participation.

^A Many subsequently followed Him, as to a great miracle, and out of reverence for Him who was approaching, and also because many who were still quite ignorant sought not so much the healing of the soul as the health of the body: and they flocked to Him, some compelled by their own diseases, others desiring to be spectators of the healing of others; but few meanwhile approached Him for the sake of doctrine. Nor did He allow them to enter the house, but the disciples only, and not even all of them, everywhere teaching us to dispel the opinion of the common crowd.

Concerning the manner of acting of the woman suffering from an issue of blood.

What then did Christ do? He did not permit her to remain hidden, but brought her into the midst, and for many reasons He wished her to be manifest. Although some foolish people say that He did this because He loved glory. "For why," they say, "did He not allow her to remain hidden?" What are you saying, you wretched one? Does He who bids men be silent, who passes by six hundred miracles, love glory? Why, therefore, does He bring her into the midst? First, He dissolves the woman's fear, lest, being agitated by the goads of conscience, as one who had purloined that grace, she should labour under scruples. Secondly, He corrects her, because she thought she could remain hidden. Thirdly, He makes her faith known to all, so that others might imitate her. Nor does He edit a sign any the less when He shows that He knows all things, than when He heals the issue of blood. Then, He was confirming the archisynagogue, whose faith was in jeopardy, how he would have lost everything, through that woman. For those had come who said: "Do not trouble the teacher; for the girl is dead" (Luke 8:49). But those who were in the house were deriding Him, because He said that she was sleeping; and it was likely that the father also had suffered something similar. ^C He brings the woman into the midst. For, because that man was quite uninstructed, hear what He says to him: *Do not fear; only believe, and she shall be saved* (Ibid., v. 50). For He was delaying by design, that He might approach when she was dead, so that the resurrection might be clear. For this reason He walks more slowly, and speaks at length to the woman, so that in the meantime she might be moved, and those might approach who would announce these things, and say: "Do not trouble the teacher." The evangelist also signifies this by saying: *While He was yet speaking, there came some from the house saying: Thy daughter is dead; do not trouble the teacher.* For He wanted the death to be spread abroad and believed, so that the resurrection would not be suspected. And He does this everywhere. So also in the death of Lazarus, He approached after the first, second, and third day. And therefore He brings her into the midst and says: 22. *Behold, daughter;* just as He was saying to the paralytic, *Behold, son* (Matt. 9:2). For the woman was fearful, and therefore He says, *Behold, and daughter*; for faith had made her a daughter; He says this in her praise: *Thy faith hath made thee whole.*

But Luke narrates many other things to us about the woman. For when she had approached, he says, and had been healed, Christ did not immediately call her, but first said: "Who touched me?" Then, as Peter and others were saying: "Teacher, the crowds throng and press upon Thee, and say Thou, Who touched me?" (Luke 8:45); which was the greatest sign that He had been truly clothed in flesh, and had trampled upon all pride; for they were not following at a distance, but were pressing upon Him from all sides; He, however, he says, persisted in saying: "Someone hath touched me: for I know that virtue hath gone out from me" (Ibid., v. 46), fashioning a more uninstructed answer according to the capacity and opinion of the hearers. But He was saying these things so that He might induce her to confess. And therefore He did not immediately rebuke her, in order to show that He knew all things perfectly, and to persuade her that she should declare everything of her own accord, and should proclaim what had been done, so that if He Himself had said it, it might not appear suspect.

^D The faith of the woman suffering an issue of blood. Do you see the woman more excellent than the archisynagogue? She did not hold Him, she did not seize Him; but she touched Him with her fingertips only, and when she had come last, she departed healed first. He brought the physician into his house; for her, the touch alone was sufficient: for although she was bound by disease, she was lifted up by faith as if on wings. But consider how He consoles her, saying: *Thy faith hath made thee whole.* And yet, if He had produced her into the midst for the sake of ostentation, He was not going to add anything of this kind; but He said these things so that He might instruct the archisynagogue to believe, and might commend the woman, and by these words might provide her with pleasure and benefit no less than the healing of her body. That He did this for the sake of celebrating the woman and amending the others, and not for the sake of His own ostentation, is evident even from this, that He, even with this sign removed, would have been no less to be admired, when miracles more frequent than wintry showers were flowing around Him, and He had done and was about to do far greater things; but the woman, if it had not been done in this way, would have departed hidden and empty of such praises. Therefore, having brought her into the midst, He celebrated her, and dispelled her fear: for *trembling she came* (Ibid., v. 47), he says, and He Himself gave her confidence, and along with the health of her body, gave her other viatics, saying: *Go in peace* (Ibid., v. 48).

Coming, however, into the house of the prince, and seeing the flutists and the crowd tumultuously crying, 24. He said: *Depart: for the girl is not dead, but sleepeth. And they derided

him.* ^A Well, these are the tokens of the rulers of the synagogue: at the time of death, flutes and cymbals raising a lament! What then does Christ do? He cast them all out, but He brought in the parents, so that it might not be possible to say that He had healed her by some other means; and even before the resurrection, He raises her up by His word, saying, *The girl is not dead, but sleepeth*. And He does this in many places. Just as, therefore, ^B He rebukes the disciples first on the sea, so also here He casts out the tumult from the minds of those present, at once showing that it is easy for Him to raise up those who are dead (which indeed He also did in the case of Lazarus, saying: *Lazarus our friend hath fallen asleep* [Joh. 11. 11]), and at the same time teaching them not to fear death; for it is not death, but henceforth has become sleep. For since He Himself was about to die, He disciplines the disciples to be brave in the bodies of others, and to bear the passing gently. For indeed, since He arrived, ^C death was already nothing but sleep. Yet they derided Him; but He was not indignant at being disbelieved regarding what He was about to perform as a miracle shortly after; nor did He rebuke their laughter, so that He Himself, and the flutes, and the cymbals, and all the rest, might be a proof of the death.

3. For since men for the most part disbelieve after miracles have occurred, He forestalls them with His own answers; which is what also happened in the case of Lazarus, and in the case of Moses. For indeed, He says to Moses: *What is that in thy hand?* (Exod. 4. 2) ^D so that when he should see it become a serpent, he might not forget that it was a rod before this, but, recalling His own voice, might be struck with wonder at what was happening. And in the case of Lazarus He says: *Where have ye laid him?* (Joh. 11. 34) so that those who had said, *Come and see*, and that *He stinketh, for he hath been four days*, might no longer have any excuse to disbelieve that He raised the dead. Seeing, therefore, the cymbals and the crowds, He brought them all out, and in the presence of the parents He performs the miracle, not bringing in another soul, but leading back the one that had departed, and as it were waking her from sleep. And He takes her by the hand, assuring those who were watching, so as to pave the way through sight for the faith in the resurrection. For the father was saying, *Lay thy hand upon her* (Matt. 9. 18); but He does something more; for He does not just lay [His hand], but by holding her, He raises her, showing that all things are ready for Him. And He not only raises her, but also commands that food be given, so that what has happened might not appear to be a phantom. And He does not give it Himself, but commands them; just as also in the case of Lazarus He said: *Loose him, and let him go* (Joh. 11. 44), and after this He makes him a participant of the table. For He is accustomed to arranging both things, providing the proof of both the death and the resurrection with all accuracy. But do not you, I ask, look only at the resurrection, but [also at the fact] that He commanded them to tell no one; and from this, above all, learn through everything what is void of vanity and pride; and with this, learn also that, that He cast those wailing outside the house, and declared them unworthy of such a spectacle; and you should not go out with the flutists, but remain with Peter and John and James. For if He cast those ones out then, how much more now? For then, it was not yet clear that death had become sleep; but now, this is clearer than the very sun. But did He not raise your little daughter now? But He will raise her without fail, and with greater glory. For that one, having risen, died again; but your [daughter], if she rises, remains henceforth immortal. Let no one, therefore, wail anymore, nor lament, nor calumniate the achievement of Christ. For He has conquered death. Why do you wail for nothing? The matter has become sleep. Why do you groan and weep? For even if the Gentiles did this, it deserved mockery; but when a believer acts unseemly in these things, what defense is there? What forgiveness will there be for those who act foolishly in such a way, and this after so long a time and such clear proof of the resurrection? But you, as if hastening to increase the crime, even bring in for us Gentile wailing women, fanning the passion, and stirring up the furnace; and do you not hear Paul saying: *What concord hath Christ with Belial? or what part hath he that believeth with an infidel?* (2 Cor. 6. 15)? And children of the Gentiles, who know nothing about the resurrection, yet find words of consolation, saying: *Bear it bravely; for it is not possible to resolve what has happened, nor to correct it with laments*; and do you, who hear more philosophical and more useful things than these, not feel ashamed to act more unseemly than they? For we do not say: *Bear it bravely, since it is not possible to resolve what has happened*; but, *Bear it bravely; for she will rise in any case; the child sleepeth and is not dead; she is at rest, and is not perished.* For resurrection will succeed her, and eternal life, and immortality, and the angelic lot. Do you not hear the Psalm saying: *Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee* (Ps. 116. 7)? God calls the thing a bounty, and do you wail? And what more could you have done if you were a foe and enemy of the deceased? For if one must wail, one must wail for the devil. Let him wail, let him lament, because we are traveling toward greater good things. This lamentation is worthy of his wickedness, not yours, you who are about to be crowned and to rest. For death is a calm harbor. Consider, therefore, how full of evils the present life is: consider how often you yourself have cursed the present life. For indeed, things are proceeding toward the worse, and from the beginning you were allotted no small condemnation. *In sorrows thou shalt bring forth children* (Gen. 3. 16), it says; and, *In the sweat of thy face shalt thou eat thy bread* (Gen. 3. 19); and, *In the world ye shall have tribulation* (Joh. 16. 33). But nothing of the sort is said about8 those there, but the total opposite, that *Sorrow, and sighing, and pain, have fled away* (Is. 35. 10); and that *They shall come from the east and the west, and shall sit down in the bosoms of Abraham, and Isaac, and Jacob* (Matt. 8. 11); and that the place there is a spiritual bridal chamber, and bright lamps, and a transition to heaven.

4. Why, therefore, do you put the departed one to shame? Why do you cause others to fear and tremble at death? Why do you cause many to accuse God, as having wrought great evils? Or rather, why, after this, do you call the poor, and entreat priests to pray?

Moral application: That one ought not to wail for the dead.

^A Since we, who turn all things upside down, are too soft, we betray our own nobility and make the unbelievers even worse. For how shall we discuss immortality with another? By what reasoning shall we lead a pagan to believe in it, when we fear and dread death more than he does? Many, at any rate, of the pagans who did not believe in immortality, when their sons died, put on a festive crown and donned white garments, that they might pursue present glory; but you, not even for the sake of future glory, cease to lament and wail in an effeminate manner.

But you have no heir, you have no successor? What, tell me, would you prefer the heir of your goods to be, or of the heavens? Which would you prefer: that he should receive your goods, which will shortly be left behind, or permanent and eternal goods? You did not have him as an heir, but God had him; he was not a co-heir of his brothers, but of Christ. And to whom, you say, shall I leave my clothes, to whom my house, to whom my slaves and fields? To Him, in fact, and thus you will store them more safely than if he were alive; for nothing indeed hinders you. For if barbarians are accustomed to burn their own property along with the dead, it is much more fitting for you to send to the dead man those things which pertain to him, not so that they may be reduced to ash like those things, but that they may provide him with greater glory; and if he died a sinner, that his sins may be washed away; if just, that an increase of reward and retribution may accrue to him.

But you desire to see him? Live, then, the same life that he lived, and you will quickly enjoy that holy vision. Consider also this: that if you do not listen to us, you will in the future experience this completely. But there will be no reward for you: for that consolation will come to you from the mere length of time. If, however, you wish to philosophize now, you will gain two primary things; for you will free yourself from surrounding evils, and you will be gifted by God with a more splendid crown. For the endurance of calamities surpasses almsgiving and many other virtues. ^B Consider that the Son of God Himself died; He died for you, you for your own sake. And He said, "If it is possible, let this cup pass from me" (Matt. 26:39), and though He was affected with sadness and alarm, He did not flee death, but even, tortured with many torments, He underwent not an ordinary death, but one of all most disgraceful: and before death, scourges, and before the scourges indeed, insults, mockeries, and contumelies, instructing you to bear all things bravely.

But after death, after He had laid aside the body, He took it up again with greater glory, and supports you with good hope. If these things are not a fable, do not weep; if you think these things are credible, do not shed tears; if, however, you do weep, how will you be able to persuade pagans that you truly believe? Is that event intolerable? Therefore, he is not to be mourned who is already free from so many calamities. Do not, therefore, envy him. For to wish for death for yourself because of his immature passing, and to mourn that he does not live to suffer many such things, is surely the mark of envy. Do not, therefore, think that he will never return home, but that you will shortly migrate to him. Do not think that he will come here no more, but consider that these visible things are not to remain as they are, but are to be transformed. For the heaven, the earth, the sea, and all things are being transmuted, and then you will receive your son crowned with greater glory. And if indeed he departed a sinner, the course of his wickedness was intercepted; for if God had foreseen that he was to be changed, He would not have snatched him away before repentance; but if he departed a just person, he possesses his goods in safety. Whence it is manifest that your tears are not tears of love, ^C but of irrational affection. For if you loved the departed, it would be necessary to rejoice and be glad that he has been snatched from present billows. For what more, I ask, is there to see? What is unusual or new? Do we not see the same identical things revolving daily? Night follows day, day follows night, summer follows winter, winter follows summer, and nothing more. And these things are always the same: but evils are always unusual and new. Did you, then, wish for him to endure these daily, and to remain here, to be sick, to mourn, to fear, to tremble, and to suffer other evils, and to fear others still? For you would not dare to say that it would have been possible for him, traversing this long sea, to be empty of sorrows and anxieties.

Consider, besides, that you did not give birth to an immortal; and if he had not died already, he would have died a little later. But you were not satisfied with his company? But there you will always enjoy him. But you would have liked to see him here? And what hinders? It is permitted for you to see him, if you are wise; for the hope of future things is clearer than sight itself. But you, if he were in the royal court, and flourished there, you would not have sought to see him; and since he has gone to a far better lot, you lose heart because of a short time of absence, when you most possess him as a companion? But you do not have a husband? But you have the Father of orphans and the Judge of widows as your consoler. Hear Paul proclaiming this widowhood blessed, and saying, "But she who is truly a widow and desolate has hoped in the Lord" (1 Tim. 5:5). For she shall be more approved, who has shown greater patience. ^D Do not, therefore, mourn for that matter which prepares you for such things, for which you demand a reward. For you have returned the deposit, if you have shown that which was entrusted to you. Do not, therefore, be anxious if you have deposited in an inviolable treasury what you possessed. If, moreover, you learn what the present life is, and what the future; and that this is a spider's web and a shadow, while all things that are in that are immovable and immortal, you will need no further sermon. For now your son has been snatched from every mutation: but if he had remained here, perhaps he would have been good, perhaps he would have been bad. Do you not see how many men disown their own sons? And how many are forced to keep worse ones at home when they are disowned? Revolving these things in your mind, let us philosophize: for thus we shall be grateful to the departed, and we shall enjoy many praises among men, and we shall bring back from God a great reward for our patience, and we shall obtain eternal goods; which may we all obtain, by the grace and benignity of our Lord Jesus Christ, to whom be glory and imperium, for ever and ever. Amen.

HOMILY XXXII. (or XXXIII.)

^A Chap. 9. v. 27. *And as Jesus passed on from thence, two blind men followed him, crying, and saying: Have mercy on us, O son of David. And when he was come into the house, the blind men came to him. And Jesus saith to them, Do you believe that I can do this? They say to him, Yea, Lord. Then he touched their eyes, saying, According to your faith be it done to you. And their eyes were opened.*

1. Why does He make them cry out [as they followed]? Here again He is instructing us to avoid the glory of the many. Since He was near the house, He leads them there in private to heal them. And this is evident from the fact that He also charged them to tell no one. And this is no small accusation against the Jews: that these men, though their eyes had been dug out, were receiving faith from hearing alone, while those others, who saw the miracles and had the evidence of their own eyes for what was taking place, were doing all things contrary. Observe also their eagerness, both from their crying out and from the very petition itself. Indeed, they did not just approach, but followed crying out loudly, and putting forward nothing else but "Have mercy." They called Him "Son of David," because that name was considered to be one of honor. For in many places the prophets also called the kings whom they wished to honor and declare great by this name. And having led them into the house, He brings a second inquiry. For He often endeavored to heal those who were beseeching Him, so that no one might think that He was in a hurry to perform these miracles out of a love of fame; and not only for this reason, but to show that they were also worthy of healing; and so that no one might say that if He saved only by mercy, all ought to have been saved. For even mercy has a certain reason behind it, derived from the faith of those who are saved. He does not demand faith from them only for these reasons, but because they had said "Son of David," He leads them on to something higher, and teaching them what they ought to conceive concerning Himself, He says, "Do you believe that I can do this?" He did not say, "Do you believe that I can beseech my Father?" or "that I can pray?" but, "Do you believe that I can do this?" What then do they say? "Yea, Lord." They no longer call Him "Son of David," but they fly up to a higher level and confess His lordship. And then finally He also lays on His hand, saying, "According to your faith be it done to you." He does this to strengthen their faith and to show that they were participants in the success, and to testify that the words were not mere flattery. For He did not say, "Let your eyes be opened," but, "According to your faith be it done to you," as He says to many of those who approached, hastening to announce the faith in their soul before the healing of their bodies, so that He might both make them more approved and render others more earnest. ^B Thus He also did in the case of the paralytic; for before He strengthened the body, He raised up the soul that was lying prostrate, saying, "Be of good heart, son, thy sins are forgiven thee." And the damsel also, after raising her, He kept, and through the feeding of her He taught her [parents] who the Benefactor was. And He did likewise in the case of the centurion, entrusting everything to faith; and as He delivered the disciples from the storm of the sea, He first delivered them from their little faith. So it is here: He knew even before their voice those secrets of their mind; but in order that He might lead others also into the same zeal, and make them manifest to the rest, He proclaims their hidden faith by means of the end of the healing. After the healing, He commands them to tell no one; and He does not simply command, but with much vehemence. For it says, "Jesus strictly charged them, saying: See, let no one know." But they having gone forth, blazed His abroad in all that country. They did not keep silent, but became heralds and evangelists; and being commanded to keep secret what had happened, they could not refrain. And if elsewhere He appears saying, "Go home, and tell the glory of God," that is not contrary to this, but even very consistent. For He is instructing us to say nothing about ourselves, but even to prevent those who wish to praise us; but if the glory were to be referred to God, not only should we not prevent it, but we should even command it to be done.

*But when they were gone out, behold, they brought to him a dumb man, possessed with a devil.* For the affliction was not from nature, but the plot of the devil; therefore he also needed others to bring him. For he could not beseech Him by himself, being voiceless, nor could he ask others, because the devil had bound his tongue and had fettered his soul together with his tongue. On this account He does not demand faith from him, but immediately corrects the disease. For after the devil was cast out, it says, the dumb man spoke. ^C And the multitudes marvelled, saying: "Never was the like seen in Israel." This was what especially angered the Pharisees, that they preferred Him to all—not only those then present, but those who had ever existed—not [just because] He healed, but because [He did so] easily, quickly, and [healed] countless diseases, and those that were considered incurable. And the people indeed said this.

2. But the Pharisees did the exact opposite. For they not only disparage the things that had occurred, but they are not ashamed even to say things contradictory to themselves. For such is wickedness. What do they say? "By the prince of the devils he casteth out devils." What could be more senseless than this? For, as He says later on, it is impossible for a devil to cast out a devil; for he is accustomed to consolidate his own power, not to dismantle it. But He not only cast out devils, but also cleansed lepers, raised the dead, bridled the sea, loosed sins, preached the kingdom, and brought men to the Father; which a devil would never choose to do, nor could he ever perform. For devils bring men to idols, turn them away from God, and persuade them to disbelieve in the life to come. A devil being insulted does not do good, since even when not being insulted he harms those who serve and honor him. But He does the opposite; for after these insults and revilings, it says, "He went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every infirmity." And not only did He not punish them for their senselessness, but He did not even simply rebuke them; at once demonstrating His gentleness, and by this very means refuting their calumny, and at once wishing by the things that followed to provide ^D more...

evidence of His authority. For if He does not do it for the sake of men, He surely does it for the sake of God, and whatever He does, do not stop doing good, so that the reward may be greater; so that he who ceases to do good after a calumny has been inflicted, shows that he was practicing this virtue not for God's sake, but for the praise of men. Therefore Christ, to teach us that He does this out of sheer kindness, did not merely wait for the sick to come to Him, but He pressed on to them, bestowing two very great goods upon them: the gospel of the kingdom and the healing of all diseases. He did not despise any city, He did not pass by any village, but He visited every place. And He does not stop even at this, but He displays another act of providence. For, he says, seeing the crowds, He felt compassion for them because they were harassed and cast down, like sheep not having a shepherd. Then He says to His disciples: "The harvest is plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that He may send out laborers into His harvest." See again how He is free from vainglory. For in order not to draw everyone to Himself, He sends forth His disciples. And not for this reason alone, but also instructing them so that, having practiced in Palestine as in a kind of gymnasium, they might prepare themselves to undertake the battles for the whole world. For this reason He sets before them greater exercises for the struggles, and as much as their virtue could bear, so that they might more easily approach the subsequent struggles, training them as one trains tender young birds for flight. And for the time being, He makes them physicians of bodies, reserving for them in the future the healing of the soul, which is of primary importance. And consider how He shows this matter to be both easy and necessary. For what does He say? "The harvest is plentiful, but the laborers are few." For I am not sending you, He says, to sow, but to the harvest. Which He also said in the Gospel of John: "Others have labored, and you have entered into their labor" (John 4:38). These things, moreover, He was saying, both repressing their pride and instructing them to take heart, and showing that a greater labor had already occurred. See how, also here, He begins from mercy, not from the hope of reward. For He had compassion because they were harassed and cast down, like sheep not having a shepherd. This is an accusation of the Jewish leaders, who, being shepherds, showed themselves to be wolves. For they were not only not correcting the multitude, but were even hindering their progress. And while they were wondering and saying, "Never was anything like this seen in Israel," those men on the contrary said: "He casts out demons by the prince of the demons." But who are the laborers He speaks of here? The twelve disciples. Or, having said, "Laborers are few," did He afterward add others? By no means; but He sent them forth. Why then does He say, "Pray to the Lord of the harvest, that He might send forth laborers into His harvest," and add none to them? Because, although they were twelve, He later made many, not by increasing the number, but by bestowing power.

Homily XXXII

^A 1. "And having called," He says, "His twelve disciples, He gave them power over unclean spirits, to cast them out, and to heal every disease and every infirmity." And yet the Spirit had not yet been given: "For the Spirit was not yet given, because Jesus was not yet glorified" (John 7:39). How then were they casting out spirits? By His command and power. But contemplate for me the proper time of the apostolate. For He did not send them from the beginning, but when they had already pursued Him for a suitable time, and had seen the dead raised, the palsied healed, sins forgiven, the leper cleansed, and had received sufficient proofs of His power both by words and by works: then He sends them; not to dangerous things, for there was not yet danger in Palestine; but it was necessary only to stand against calumnies. Nevertheless, He predicts dangers to them, and prepares them before the time, and by frequent prediction He instructs them for the struggles. Then, because He had told us of two apostles, Peter and John, and after them had shown Matthew being called, and had said nothing of the calling and names of the other apostles: here He necessarily places their catalog, number, and names, saying thus: 2. "Now the names of the twelve apostles are these: The first, Simon, who is called Peter." For there was another Simon, who was called the Cananaean. "And Judas Iscariot, and Judas of James. And James of Alphaeus, and James of Zebedee." Mark, however, placed them according to dignity: for after the two coryphaei, he had counted Andrew (Mark 3:18). This one, however, does not do so, but in another order, and indeed holds even Thomas [much] lower than himself. But let us see their catalog from the beginning. "The first, Simon, who is called Peter, and Andrew his brother." And this is no small praise: he praised the one for virtue, the other for nobility of character. 3. Then, "James of Zebedee, and John his brother." Do you see how he does not place them according to dignity? For it seems to me that John is greater not only than others, but even than his own brother. Then, having said, "Philip and Bartholomew," he added: "Thomas and Matthew the publican." Truly, Luke does not do this, but in reverse order, and places him before Thomas (Luke 6:14). Then follows "James of Alphaeus." For there was, as I said, another son of Zebedee. Afterward, having mentioned Lebbaeus, who was also called Thaddeus, and Simon the Zelot, whom he calls Cananaean, he comes to the traitor: and he called him so not as an enemy or foe, but as one writing history. ^B

^A For there was another Judas, the Lebbaeus, surnamed Thaddeus, whom Luke says was the son of Jacob, saying: "Judas of James." Distinguishing him from this man, therefore, he says: "Judas Iscariot, who also betrayed him." And he is not ashamed of saying: "Who also betrayed him." Thus, he never hid even those things that seem to be disgraceful. But first of all and the leader, was the illiterate, the simple man. ^B But let us see where and to whom he sends them. "These twelve," he says, "Jesus sent forth." Which twelve? The fishermen, the tax collectors; for there were four fishermen, and two tax collectors, Matthew and James; and one was the traitor. And what does he say to them? He immediately gives them a command, 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." For do not think, he says, that because they insult me and call me demon-possessed, that I hate and turn away from them. For indeed I have been eager to correct them first, and sending you away from all others, I send these as teachers and physicians. And not only do I forbid them to proclaim it to others before these, but I do not even allow them to touch the road leading there, nor to enter into any such city.

^C 4. For the Samaritans were also acting as adversaries to the Jews. And yet their condition was easier; for they were far more prepared for the faith; but the condition of the others was more difficult. But still he sends them to the more difficult ones, demonstrating the care he has for them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, so that they might not again bring charges that they had entered in to the uncircumcised, and might receive a just cause for fleeing from them and turning away. And he calls them "lost sheep," not ones who had fled, devising forgiveness for them from every side, and drawing their mind toward him. "And as you go," he says, "preach, saying, that the kingdom of heaven is at hand." Do you see the magnitude of the ministry? Do you see the dignity of the apostles? They are commanded to say nothing sensible, nor such things as those around Moses and the prophets before them, but some new and paradoxical things. For those did not preach such things, but land, and the goods on the land; but these, the kingdom of heaven, and all things that are there. And these are greater not only from this, but also from their obedience. For they do not shrink back, nor do they hesitate, like the ancients: but, even though they hear of dangers and wars and unbearable evils, they accept the things commanded with much persuasion, as being heralds of a kingdom. And what is to be wondered at, he says, if, preaching nothing gloomy and difficult, they obeyed easily? What are you saying? Were they commanded nothing difficult? Do you not hear of the imprisonments, the arraignments, the civil wars, the hatred from all, which he said that they all would a little later sustain? For to others he was sending them as the guides and heralds of ten thousand good things; but he said and forewarned that they themselves were to suffer incurable evils.

Then, making them trustworthy, he says: "Heal the sick, cleanse the lepers, cast out devils: freely ye received, freely give." See how he takes care of their morals, and no less than the signs, showing that the signs are nothing without these. For ^D he also restrains their mindset, saying: "Freely ye received, freely give"; and provides that they be free from love of money. Then, so that it might not be thought to be their own goodness, and they might be puffed up from the signs that are occurring, [he says,] "Freely ye received." You bestow nothing upon those who receive you; for you did not receive these for a wage, nor by having labored; for it is grace. Thus, therefore, give also to those; for it is not possible to find a price worthy of them. Then, immediately pulling up the root of evils, he says: "Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves." He did not say, "Do not take them with you," but "Even if it be possible to take them from elsewhere, flee the evil disease." For he was accomplishing many things through this: first, by making the disciples incorruptible; second, by freeing them from every care, so as to provide all their leisure to the Word; third, by teaching them his own power. This, at any rate, he also says to them after these things: "Did you lack anything, when I sent you forth without shoes and scrip?" He did not immediately say, "Provide nothing"; but when he said, "Cleanse the lepers, cast out devils," then he said, "Provide nothing: freely ye received, freely give"; also providing what is beneficial through the deeds, and what is becoming to them, and what is possible. But perhaps someone might say, that the other things might have a reason; but the not having a scrip for the journey, nor two coats, nor a staff, nor shoes, for what reason did he command it? Wishing to train them to every accuracy; since even above, he did not allow them to be anxious for the coming day. For he was also going to send teachers into the world. Because of this, he also makes them, as it were, angels from among men, freeing them from every worldly care, so as to be gripped by one care only, that from teaching; or rather, he even frees them from that, saying: "Take no thought how or what you shall speak." So that what seems to be very burdensome and onerous, this he declares to be most easy and light for them. For nothing makes one so cheerful, as to be freed from care and anxiety; and especially when it is possible, being freed from this, to be lacking in nothing, with God being present, and becoming for them instead of all things. Then, so that they might not say, "From whence shall we enjoy necessary food?" he does not say to them, "You have heard that I said to you before: Behold the birds of the heaven" (for they were not yet able to demonstrate this command through deeds); but he brought in what is much more wanting than this, saying: "For the workman is worthy of his meat"; showing that they still needed to be fed by the disciples; so that neither they might think highly of themselves regarding those being tutored, as providing all things and receiving nothing from them; nor those [the disciples], in turn, might fall away being disregarded by these.

^A For For do not think, because the work is in words, he says, that the benefit from you is small—for the matter requires much labor—and what is given by those being taught is not something given freely, but is rather to be held as wages: "For the laborer is worthy of his meat." He says this not because the apostolic labors are to be reckoned for so little, far be it, but so that he might establish a rule for them not to seek any more, and might persuade those providing it that they are not supplying it out of generosity, but out of debt. "Into whatever city or village you enter, inquire who is worthy in it, and there abide until you go out." ^C For he says, "I have not, having said 'The laborer is worthy of his meat,' opened the doors of all people to you; but here too I seek much carefulness." For that will be a cause of praise and honor for you, even in the matter of food. For if that man is worthy, he will definitely provide food; especially if you ask for nothing more than what is necessary. He commands not only that they seek worthy people, but also that they not go from house to house, lest they offend the one receiving them, and lest they themselves be held to be fickle and gluttonous. For he made this clear by saying, "Abide there until you go out." And this can be learned from the other evangelists as well. ^D See how he makes them more honorable, and makes those who receive them as guests more diligent, showing that those very people gain the most, both in terms of glory and benefit. Then he proceeds regarding this very thing: "But entering into a house, salute it. And if the house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you." See how he commands these things in detail? And rightly so. For he is instructing the athletes of religion and the heralds of the world, and by this method he makes them both more moderate and more desirable, and he adds: "And whoever shall not receive you, nor hear your words, going out of that house or city, shake off the dust of your feet. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city."

Since you are teaching, he says, do not expect that salvation should be spoken to you by others, but be the first to show this honor. Then, showing that it is not a mere greeting, but a blessing, he says, "If the house be worthy, it will come upon it; if it be disdainful, the first punishment will be that it does not enjoy peace; the second, that it will suffer things equal to the Sodomites." And what, they will say, do the punishments of those have to do with us? You will have the houses of the worthy. But what does "shake off the dust of your feet" signify? Either so that they might testify that they received nothing from them, or as a testimony of the long journey undertaken for their sake. But you, consider for me that he does not yet give everything to them. For he does not yet plant in them foreknowledge, so that they might be able to know who is worthy and who is unworthy; but he commands them to explore and make a trial. Moreover, why did he remain with the publican? Because that man had become worthy through a change. But you, ponder how he gives all things to those stripped of all things, while he commands them to abide in the houses of the disciples and to enter possessing nothing. For in this way they would be free from all care, and they would persuade them that they had come there only for their own salvation, both because they had brought nothing, and because they would seek nothing more than what was necessary, and also because they did not enter indiscriminately among everyone. For he did not want them to be glorious because of signs alone, but because of virtue more than signs. For nothing expresses philosophy so much as possessing nothing superfluous, and being in need of nothing as far as is permitted. The pseudo-apostles themselves knew this, too. Therefore Paul said: "That in the things in which they glory, they may be found just as we." But if, when we are in a foreign region and are going to strangers, nothing more should be sought than daily bread, much more should one act thus when we remain at home.

[Regarding] being given, what a great evil it is. Reverence is recommended in the church; the holiness of the church is described. Let us not only hear these things, but also imitate them. For these things were not said to the apostles alone, but to all saints who would exist thereafter. Let us, therefore, be worthy of that succession. For through the will of those receiving us, this peace now comes, now flies away. For it is brought about not only by the confidence and power of those teaching, but also by the dignity of those receiving. And let us not think that little harm arises if we do not enjoy such peace. For the prophet formerly foretold this, saying: "How beautiful are the feet of those who bring good tidings of peace." Then, interpreting the dignity of the thing itself, he adds, "Of those who bring good tidings of good things." Christ pronounced this to be great, saying: "Peace I leave with you, my peace I give unto you." And there is nothing that should not be done so that we may enjoy it, both at home and in the church. For in the church, too, he who presides gives peace. This is a type of his, and a token, and it behooves us to receive him with great zeal, offering a ready mind rather than a table. For if it is burdensome not to offer oneself a partaker of the table, how much more burdensome is it to repel one who is speaking? For your sake the presbyter sits, for your sake the teacher stands, not without labor and exhaustion. What excuse, therefore, will you have, you who do not even endure to hear him? Certainly, the church is a common house, and we enter after you, maintaining their form and example. And therefore, having entered, we immediately say peace for all together according to that law. Therefore let no one be negligent or drowsy while the priests have entered and say that: for no small punishment threatens those who are negligent. For I would prefer to have entered into the house of any one of you a thousand times and be despised, than to speak here and not be heard. This would be more burdensome to me than that: since this house is worthier. For here our greater possessions are deposited, here is all our hope. For what is not great and to be trembled at here? Since this table is far more honorable

^A than that, and more necessary; for it does not keep clothes enclosed, but rather alms, even if there are few who possess them. The bed ^B here too is better; for the resting upon divine Scriptures is sweeter than any bed. And if our affairs of concord were well established, we would have no other house than this. And that what I have said is not burdensome, those three thousand and five thousand testify, who had one house and one table and one soul; for of the multitude of them that believed, it says, the heart and the soul were one (Acts 4:32). Since, however, we fall far short of their virtue, and are separated into our houses, at least when we are gathered here ^C, let us do this with readiness. For if we are poor and needy in other things, at least let us be rich in these. Wherefore, even here, receive us with love as we enter toward you. And when I say, Peace be to you, and you respond, And with your spirit; do not say it with your voice alone, but also with your judgment; not with your mouth, but also with your mind. But if you say here, Peace and with your spirit, but outside you fight against me, spitting and slandering, washing me in secret with myriad insults, what peace is this? For I, even if you slander me myriad times, give you peace with a pure heart, with a sincere judgment, and I can never say anything evil about you; for I have fatherly bowels. And if I ever reprove you, I do it out of care. But you, biting in secret, and not receiving me in the Lord’s house, I fear lest you again increase my despondency; not because you insulted, nor because you cast me out, but because you rejected the peace and drew upon yourself that grievous punishment. For even if I do not shake off the dust, even if I do ^D not turn away, the threats remain immovable. For I frequently say peace to you, and I will not cease saying this; but if, along with your insults, you do not receive even yourself, not even so do I shake off the dust; not because I disobey the Master, but because I am consumed with longing for you. Yet I have not suffered anything because of you; nor did I come a long journey, nor did I come with that dress and that lack of possessions—therefore we first reproach ourselves—nor without shoes and a second tunic; therefore perhaps you also neglect the things from you. Nevertheless, this is not sufficient for your apology; rather, for us the judgment is greater, and to you it grants no pardon.

7.

Moral exhortation to reverence in the church and mutual love. If the sign has ceased, God has.

HOMILY XXXIII. al. XXXIV.

^A ...and for you have learned that the whole world is to rise again. Do not seek to see a blind man healed, but look at all who are now recovering their sight for the better and more useful view, and learn to see temperately, and correct your eye. For if the life of all of us were such as it ought to be, the Gentiles would wonder at us more than if we were to perform miracles. Signs, indeed, are thought to be such in appearance only, and are not free from a perverse suspicion, even if our signs be not of this kind; but a pure life cannot be exposed to such suspicion, but the possession of virtue stops the mouths of all. For its riches are many, and are held in great admiration. It provides true liberty, so that it may be a spectacle even in servitude: not that it frees one from servitude, but that it renders slaves more distinguished than free men, which is much greater than liberty; it does not make the poor rich, but even if he remains poor, it makes him more opulent than the rich man. ^B But if you also wish to perform signs, rid yourself of sins, and you have accomplished the whole. For sin is a great demon, beloved; and if you cast that out, you have done something greater than he who has expelled a thousand demons. Hear Paul saying, and preferring virtue to miracles: "But covet the spiritual gifts: and I show unto you a more excellent way" (1 Cor. XII, 31); and later, explaining this way, he does not mention the dead raised, nor lepers cleansed, nor anything else of the kind; but instead of all these, he has placed charity. Hear also Christ saying: "Do not rejoice, because the demons are subject to you, but because your names are written in heaven" (Luke X, 20). And before, He had said: "Many will say to me in that day: Lord, have we not prophesied in thy name, and cast out devils, and done many wonderful works? And then will I profess unto them, I never knew you" (Matth. VII, 22, 23). ^C And even when going to His cross, having called the disciples, He said: "In this shall all men know that you are my disciples, not if you cast out demons, but if you have love one to another" (John XIII, 35). And again: "In this shall all men know that thou hast sent me; not if these shall have raised the dead, but if they have been one" (John XVII, 23). For signs have often assisted another, but they have harmed the one who performed the sign, while they have cast him into swelling and vain-glory, or have injured him in some other way: but in works it is not permitted to suspect anything of the sort, but they assist both those who exercise them, and many others. These things, therefore, let us perform with great diligence. For if from inhumanity you shall turn yourself to giving alms, you have extended a hand previously withered. If, abstaining from the theater, you shall enter the church, you have restored a limping foot. If you turn your eyes away from a harlot and from foreign beauty, you have opened those previously blind. ^D If instead of satanic songs you shall have learned spiritual psalms, having previously been mute, you have spoken. These are the greatest miracles; these are excellent signs. If we persevere in performing these signs, we shall be great and admirable through them, and we shall draw all the evil to virtue, and we shall enjoy the life to come: which may we all attain, by the grace and mercy of our Lord Jesus Christ, to whom be glory and empire, forever and ever. Amen.

HOMILY XXXIII. al. XXXIV. CAP. 10. v. 16. Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents, and simple as doves.

Since He had provided for their necessary food, and had opened the homes of all to them, and had put upon their entry a very honorable form, not commanding them to be as vagabonds and beggars, but as much more distinguished than those who receive them (for this He signified when He said: "The labourer is worthy of his meat"; and when He commanded them to explore who might be worthy, and to stay there, and to greet those who received them, and threatened those who did not receive them with intolerable evils): after He had thus cast all care from them, and had fortified them with the spectacle of signs, and had rendered them as if of iron and adamant, superior to all worldly things, and freed from every temporal anxiety: finally He predicts those evils which were to invade them: not only those which were to be in a little while, but also those which were to happen after a long time, preparing them long before to accept the battle against the devil. For many good things emerged from this: first, that they might recognize the power of His foreknowledge; second, that no one could suspect that these evils happened because of the teacher's weakness; third, lest those who were to suffer these things might be overwhelmed, if these things had happened unexpectedly and beyond hope; fourth, lest they be troubled when hearing of these at the time of the cross; for they were troubled at that time, when He said, rebuking them: "But because I have spoken these things to you, sorrow hath filled your heart... and none of you asketh me: Whither goest thou" (John XVI, 6, 5).

^A nor does He command them to possess only the gentleness of doves, but also the unsullied nature of the dove. For thus shall I most especially demonstrate my strength, when sheep prevail over wolves, and, while being in the midst of wolves and receiving countless bites, they not only are not consumed, but even transform them. For it is a much more wonderful and greater thing to change their purpose and reshape their mind than to destroy them—and this, when they were only twelve, while the world was filled with wolves. Let us, therefore, be ashamed, we who do the opposite, who attack our enemies like wolves. For as long as we are sheep, we conquer; even if countless wolves surround us, we prevail and are victorious. But if we become wolves, we are defeated, for the help of the Shepherd departs from us. For He does not shepherd wolves, but sheep; and He leaves you and withdraws, for you do not allow His power to be shown. For if, while suffering evil, you show gentleness, the entire victory is credited to Him; but if you retaliate and fight back, you cast a shadow upon the victory. ^B And do you observe who these are that hear these hard and arduous commandments? Men who are cowardly and private individuals; unlettered and unlearned; obscure from every perspective; who were never nurtured in external laws; who did not rush into the marketplace; fishermen, publicans, men filled with ten thousand failings. If these things were sufficient to trouble even the lofty and the great, how was it not sufficient to cast down and strike with terror those who were inexperienced in everything and had never conceived of anything noble? But it did not cast them down. And very reasonably, someone might say: for He gave them authority to cleanse lepers and drive out demons. But I would say this: that this very fact was most capable of troubling them, that even while raising the dead, they were destined to suffer these incurable things—tribunals, and abductions, and wars from all, and the hatred of the whole world, and to expect such terrible things while working miracles. What, then, is the consolation for all these things? The power of the One who sends them. Wherefore He has placed this before all else, saying: "Behold, I send you." This suffices for your comfort; this suffices for you to have courage and fear none of those who come against you.

^C 2. Do you see the authority? Do you see the power? Do you see the invincible force? What He is saying is this: "Do not be troubled," He says, "because I am sending you among wolves, and commanding you to be as sheep and as doves." For I could have done the opposite, and allowed you to suffer no evil, nor to be subjected as sheep to wolves, but to make you more formidable than lions; but it is more advantageous for things to happen in this way. This also makes you more radiant; this also proclaims my power. This He also said to Paul: "My grace is sufficient for thee; for my power is made perfect in infirmity" (2 Cor. XII, 9). I, therefore, have made you to be in this state. For when He says, "I send you as sheep," this is what he implies: "Do not therefore fall into despair; for I know, I know clearly, that in this way especially you shall be unconquerable by all." Then, so that they might also contribute something of their own, and not all seem to be of grace, nor be thought to be crowned in vain and for nothing, He says: "Be ye therefore wise as serpents, and harmless as doves" (Matt. X, 16). And what could our wisdom avail, He says, in such dangers? And how shall we ever be able to have wisdom, when overwhelmed by so many waves? For since a sheep is wise in the midst of wolves, and of so many wolves, what will it be able to accomplish more? And if it becomes a harmless dove, what will it benefit when so many hawks are pressing upon it? ^D In the case of irrational creatures, nothing, but in your case, the greatest. But let us see what kind of wisdom He requires here. "That of the serpent," He says. For just as that creature abandons everything, if it should have even its body cut off, it does not strongly resist, so that it may preserve its head; so also you, He says, yield everything except the faith, even if it is necessary to hand over money, or the body, or even the soul itself. For that is the head and the root; and if that is preserved, even if you lose everything else, you will recover all again with greater splendor. For this reason, He did not command them to be only simple and naive, nor only wise, but He mixed both of these, so that they might become a virtue: taking the wisdom of the serpent for not being struck in vital parts, and the harmlessness of the dove for not avenging those who do wrong, nor punishing those who plot against you; since, otherwise, there is no benefit from wisdom if this is not added. What, then, could be more intense than these commands? For was it not enough to suffer evil? No, He says; but I do not even allow you to be indignant. For that is the dove. As if someone, having cast a reed into the fire, commanded it not to be burned by the fire, but to quench the fire. But let us not be troubled; for these things have come to pass, and reached their end, and were shown in the very deeds, and they became wise as serpents, and harmless as doves; not being of another nature, but of the same as we are. Therefore, let no one think the commands to be impossible. For before all others, He Himself knows the nature of things; He knows that rashness is not quenched by rashness, but by gentleness. And if you wish to see this happening in reality, read the book of the Acts of the Apostles, and you will see how often, when the multitude of the Jews rose up and was sharpening their teeth, they, imitating the dove, and answering with the fitting gentleness, broke their anger, quenched their madness, and dissolved their onslaught. For when they said: "Did we not strictly command you not to speak in this name?" (Acts V, 28), although they could do ten thousand miracles, they neither said nor did anything harsh, but with all meekness they defended themselves, saying: "Whether it be just in the sight of God, to hear you rather than God, judge ye" (Ibid. 4, 19). Do you see the harmlessness of the dove? Behold the wisdom of the serpent; "For we cannot," they say, "but speak the things which we have seen and heard" (Ibid. v. 20). Do you see how it is necessary to be precise on every side, so that one is not humbled by dangers, nor provoked by anger? For this reason, He also said: "Beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; and you shall be brought before governors and kings for my sake" (Matt. X, 17, 18).

^A See how he requires us to be fortified on every side, so that we may neither be cast down by dangers nor inflamed by anger. Therefore he said: "17. Beware of men: for they will deliver you up to the councils, and in their synagogues they will scourge you: 18. and you shall be brought before governors and kings for a testimony to them and the Gentiles." Again he prepares them to be vigilant, everywhere enjoining them to suffer evil, and allowing others to inflict it, so that you may learn that by suffering evil, victory is achieved, and trophies are thus erected. For he did not say, "Fight, and resist those who wish to harm you," but only this: "You are going to suffer extreme things." Oh, what philosophy! It is indeed greatly to be wondered at that they, upon hearing such things, did not immediately flee—men who were timid, who had never traveled beyond the lake where they used to fish. How did they not reflect, nor say among themselves: "Whither shall we flee at last? Tribunals stand against us, kings, governors, the synagogues of the Jews, the multitude of the Gentiles, rulers and subjects." For he foretold not only ^B Palestine and the evils they were to suffer there, but he predicted wars throughout the world: "You shall be brought before kings and governors," showing that they were to be sent thereafter to the Gentiles. "You have armed the world against us, you have furnished all the inhabitants of the earth with arms against us—peoples, tyrants, kings." But what follows is far more horrible, when men are to become slayers of brothers and children, and parricides, for our sake. For "21. Brother shall deliver brother to death, and the father the son, and children shall rise up against their parents, and shall put them to death." How, you will say, will others believe when they see children killed by their fathers for our sake, and brothers by brothers, and all iniquities brought to pass? Will they not, as though we were wicked demons, as though we were accursed and corruptors of the world, drive us out from every side, seeing the earth filled with the blood of kin and massacres of such a kind? We shall not—shall we?—be introducing peace into homes, when we fill them with such slaughters. For if we were a large number, and not merely twelve, if we were not ignorant and unlettered, but wise rhetoricians and orators; nay, even if we were kings possessing armies and instructed in wealth, how could we persuade anyone of anything, while we ignite civil wars, and wars more grievous than civil? For even if we cared little for our own safety, who among others would pay us any heed? But they neither thought nor said any of these things, nor did they demand a reason for the commands; but they yielded and obeyed: which proceeded not from their own virtue only, but from the wisdom of the Teacher. For see how he joined a consolation to each of his afflictions: concerning those who would not receive them he said, "It will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city" (Matt. 10. 15); and here again, when he said, "And you shall be brought before governors and kings," he added, "For my sake for a testimony to them and the Gentiles." Now these are no small consolations: to suffer this for Christ's sake, and to be led out to act as their reproof. For God, even if no one pays attention, works His own purposes everywhere. And he comforted them, not because they cared for vengeance, but because they trusted that He who had both predicted and foreseen these things would be with them everywhere, and that they would not suffer these things as evildoers and corruptors. ^C And to these he adds another no small consolation, while he says: "19. But when they deliver you up, do not think how or what you should speak: for it shall be given to you in that hour what you should speak. 20. For it is not you that speak, but the Spirit of your Father that speaks in you." For lest they should say, "How shall we be able to persuade in such great matters?" he bids them to be confident regarding the defense that will be suggested. Elsewhere he also says: "I will give you a mouth and wisdom" (Luke 21. 15); but here, "It is the Spirit of your Father that speaks in you," bringing them to the dignity of the prophets. Therefore, when he explains the given power, then he also adds the evils, the murders and the slaughters: "And children shall rise up against parents, and will put them to death." And not even here did he stop, but added things far more horrible, which could move even a stone. "22. And you shall be hated by all." Here also a consolation is added; "For my name's sake," he says, "you shall suffer these things"; and again another: "But he who perseveres to the end, the same shall be saved." These things might also in another way lift up their spirits, if the power of the preaching was to be such that nature would be dishonored, kinship and affinity would be cast off, and the word of God would be preferred to all, which would bravely dispel all things. For if the power of nature cannot resist this sermon, but is dissolved and trampled underfoot, what else will be able to overcome you? Yet not because these things will be so, will you live in security, but you will hold as common enemies and foes those who inhabit the round world. ^D Where now is Plato? Where is Pythagoras? Where is the throng of the Stoics? Plato, indeed, though he obtained great honor, was brought to such a state that he was even sold; he could effect nothing of what he had in his mind, and could persuade not one tyrant of what he wished; but this man, after his disciples were betrayed, closed his life miserably. The Cynic filth has passed away like a dream and a shadow. Even if nothing of the sort had happened to them, nay, even if they seemed illustrious through that external philosophy, and even if the Athenians had publicly displayed the letters of Plato sent through Dion: nevertheless they lived in tranquility all their time, and abounded in no small wealth. For Aristippus thus hired harlots for a great price; another wrote a testament, leaving no small inheritance; another walked over his disciples who were prostrate like a bridge; but that man of Sinope, they say, acted in a shameful manner in the marketplace. These are their glorious deeds. But none of these things is observed here, but rather persevering temperance, exquisite modesty, a war against the whole world for the sake of truth and religion—hence their daily slaughters, and after these, brilliant trophies. But there are, they say, some among them who are illustrious leaders, such as Themistocles, P-

Pericles. But these too are mere playthings of children compared to the achievements of the fishermen. For what could you say? That he persuaded the Athenians to board their ships when Xerxes was marching against Greece? Here, however, it was not that Xerxes was marching, but the devil, together with the whole world and countless demons, was coming against these twelve ^A not at one time, but throughout their whole life; yet they overcame and prevailed. And what is marvelous is that they did this not by killing their enemies, but by changing and reforming them. For this is what must be observed everywhere: that they did not kill or destroy those who plotted against them, but, having taken such men who were like demons, they made them equal to angels, liberating human nature from this wicked tyranny and driving those wicked demons who were disturbing everything from the midst of marketplaces and houses—nay, from the very wilderness itself. And the choirs of monks who have been planted everywhere witness to this, having purified not only the inhabited earth but even the uninhabited. And what is still more marvelous is that they did not achieve these things out of an equal battle array, but accomplished everything while suffering evil. For they had them in their midst—twelve uneducated men—binding them, scourging them, dragging them around, and they were not able to silence them; but just as it is impossible to bind a sunbeam, so too it was impossible to bind their tongue. The cause of this was not that they themselves were the ones speaking, but the power of the Spirit. Thus, indeed, Paul also overcame those around Agrippa, and Nero, who surpassed all men in wickedness. For, "The Lord stood by me," he says, "and strengthened me, and rescued me from the mouth of the lion." ^B Do you then marvel at them too, how, upon hearing, "Do not be anxious," they both believed and accepted it, and none of the terrifying things dismayed them? But if you say that He gave them sufficient consolation by saying that "the Spirit of your Father will be the one speaking," I am all the more amazed at them for this very reason: that they did not doubt, nor did they seek a departure from the hardships; and this, not when they were to suffer these things for two or three years, but throughout their whole life. For the saying, "But he who endures to the end, he will be saved," hints at this. For He wishes that not only His part be contributed, but that the accomplishments should also come from them. Observe, then, from the beginning how some things are His and others become the disciples'. For the performing of signs is His; the possessing of nothing, that of the disciples. Again, the opening of all houses is of the grace from above; the demanding of nothing more than necessity, of their own philosophy: "For the laborer is worthy of his wages." The granting of peace is of the gift of God; the seeking out of the worthy, and not going into everyone indiscriminately, is of their own temperance. Again, the punishing of those who do not receive them is His; the departing from them with gentleness, not reviling nor insulting, is of the gentleness of the apostles. The giving of the Spirit and the causing of no anxiety was of the One sending; the becoming as sheep and doves, and the bearing of everything nobly, ^C of the fortitude and prudence of these men. The being hated and not falling down, and the enduring, is theirs; to save those who have endured is of the One sending. Therefore He also said: "But he who endures to the end, he will be saved."

5. For since many are accustomed to be vigorous in their beginnings, but to become lax after that, for this reason He says that "I seek the end." For what use are seeds that bloom at the beginning but wither a little later? For this reason He demands from them an enduring patience. For, lest anyone say that He did everything Himself, and that it is nothing marvelous for such men to become what they were while suffering nothing burdensome, for this reason He says to them that "you also have need of patience." For even if I rescue you from the first dangers, I am keeping you for others more grievous, and after those, others again will follow; and you will not cease being plotted against as long as you breathe. This is what He hinted at by saying: "But he who endures to the end, he will be saved." For this reason, also, after saying, "Do not be anxious about what you shall speak," He says elsewhere: "Be ready for a defense to everyone who asks you for an account concerning the hope that is in you." For when the contest ^D is among friends, He commands us even to be anxious; but when it is before a fearful tribunal, and raging mobs, and fear is on every side, He provides the assistance from Himself, so that they may be bold and speak out, and not be terrified, nor betray the truth. For it was indeed a very great thing for a man occupied with lakes and hides and tax-offices, when tyrants were seated and satraps and guards were standing by and swords were drawn, and everyone was standing with them, to enter alone, bound, bowing down, and be able to open his mouth. For they did not even grant them a word or a defense on account of their dogmas, but, as common corrupters of the world, they thus attempted to beat them to death. "For these men," they say, "who have turned the world upside down are here also"; and again, "They are acting contrary to the decrees of Caesar, saying that Jesus is king." And everywhere the tribunals had been preoccupied with such suspicions. And there was need of much assistance from above to show both things: both that the dogma which they were preaching was true, and that they were not corrupting the common laws; and that when they were eager to speak about the dogma, they would not fall into the suspicion of subverting the laws, nor, again, when they were eager to show that they were not subverting the common constitution, would they corrupt the accuracy of the dogmas—which all things you see accomplished with the fitting prudence by Peter, and by Paul, and by all the others. For they were accused everywhere in the world as factionalists and revolutionaries and innovators; but yet they repelled this suspicion and put the opposite upon themselves, being proclaimed among all as saviors and guardians and benefactors. And all these things they accomplished through their great patience. Therefore Paul also said: "I die daily"; and he remained enduring until the end. Of what then would we be worthy, having so many examples, yet becoming soft and falling down in peace? For when no one is fighting, we are slaughtered; when no one is persecuting, we are dissolved. We are commanded to be saved in peace, and we cannot do even this. And those men, when the world was burning and fire was being kindled along the whole earth, were entering within and snatching those being burned from the midst of the flame; but you cannot preserve even yourself. What then will be our boldness? What excuse? No scourges, no prisons, no rulers, no synagogues, no other such thing is set against us, but quite the contrary in everything; we are ruling and holding power. For pious kings,

^A even then, both led them out, teachers and disciples alike, and though they were laden with a thousand stripes and many wounds, they enjoyed an even greater joy than those who are in paradise; yet we, who have not endured even such a thing in our dreams, are more delicate than wax. But they, you will say, performed miracles. Were they, then, not scourged? Were they not driven out? For it is also a marvelous thing that they often suffered such things from those whom they had benefited, and were not troubled even so, while receiving evils in place of good things; yet you, if you have conferred a small benefit on someone, and then suffer some annoyance from him, are troubled and repent that you conferred the benefit.

^B If, therefore, there should—which God forbid—should it ever come to pass that there be a war against the Churches and persecution, consider what would be the laughter and what the reproaches. And most reasonably so; for when no one is exercising in the wrestling school, how will anyone be distinguished in the struggles? For what athlete, who knows no trainer, will be able to exhibit anything great or noble against an opponent in the Olympic games? Does it not behoove us to wrestle, to box, and to run every day? Do you not see in the pentathlon, when one has no opponent, how they hang up a sack filled with much sand, and train their whole strength there; while the younger ones train with the younger ones for the combat to be joined against their enemies? Imitate these, and train yourself in the contests of philosophy. For many surely provoke to anger, many cast into desire, and kindle an immense flame. Stand, therefore, against the distresses, endure valiantly the pains of the mind, so that you may be able to bear the labors of the body also. For the blessed Job, if he had not been well-trained before the contests, would not have shone so brightly in the struggles; if he had not meditated how he might banish all sorrow, he would not have said anything boldly upon hearing of the death of his children; but he stood bravely for all the struggles, for the loss of wealth and such great goods, for the destruction of his children, for the perverse affection of his wife, for the wounds of his body, for the reproaches of friends, for the insults of domestics. And if you wish to see his exercises, hear him saying how he despised wealth: "If I have rejoiced, when many riches abounded to me; if I have thought gold to be dust, or have placed my trust in a precious stone" (Job XXXI, 25, 24). Therefore he was not troubled even when these were snatched away, as he was not held by the desire for present things. Hear also how he dealt with matters pertaining to his children, not acting softly beyond what is right, as we do, but requiring from them all diligence. For he who offered sacrifice even for hidden sins, consider how strictly he judged of manifest ones. But if you wish to hear his words concerning chastity, hear him saying: "I made a covenant with my eyes, that I should not even think of a virgin" (Ibid. v. 1). For this reason his wife did not break him; for he loved her indeed previously, and not beyond measure, but as it beseems to love a wife. Wherefore I am struck with wonder, why the devil brought into his mind ^C to move struggles against him, since he knew his exercises. Why, therefore, did it come into his mind? Evil is the beast and never despairs; which thing certainly condemns us most of all, that while he never despairs of the destruction to be brought upon us, we despair of our own salvation. But see also how he had meditated beforehand on the corruption and putrefaction of the body. For because he had never suffered any such thing, but had passed his life in riches, pleasure, and splendor, he daily turned in his mind the calamities of others. And declaring this he said: "For the fear which I feared has come upon me, and that which I dreaded has met me" (Job III, 25). And again: "But I wept over every weak one, and groaned seeing a man in necessities" (Id. XXX, 25). Therefore, none of those intolerable calamities troubled him. Do not look to me at the loss of riches, the destruction of children, that incurable plague, the snares of his wife; but at things far graver than these. And what is graver, you will say, did Job receive? From the history, surely, we learn nothing else. Because we sleep, we do not learn; but he who diligently explores, and seeks the pearl well, will know much more. For the graver things, which could bring greater perturbation, were others. First, that he knew nothing of the kingdom of the heavens and of the resurrection: which even when lamenting he said: "For I shall not live forever, that I should be long-suffering" (Id. VII, 16). Second, that he was conscious to himself of many goods. Third, that he was not conscious of any evil. Fourth, that he thought these evils were brought upon him by God; which, even if they were from the devil, could have been an occasion of stumbling for him. Fifth, that he heard friends accusing him of wickedness: "For thou dost not receive," they said, "stripes worthy of thy sins" (Id. XI, 6). Sixth, that he saw those living in wickedness prospering, and mocking him. Seventh, that he saw no one else ever having suffered such things. ^D And if you wish to learn how great these things are, consider the present. For if now, when a kingdom is expected, and a resurrection is hoped for, and those ineffable goods, when we are conscious of a thousand evils, when we have so many examples, and handle such great philosophy, if some of us have lost a little gold—often gained by rapine—they think it is not a life worth living; with no wife urging, with no children snatched away, with no friends reproaching, with no domestics insulting; but with many consoling him, whether by words or by the things themselves: how many crowns, then, was he not worthy of, who saw what was collected by his own just labors snatched away without cause, and after all those things experienced a thousand kinds of temptations, and yet always remained unmoved, and returned the due thanksgivings for this matter to the Lord? For even if no one else had spoken to him, the words of his wife alone were enough to move even stones. See, therefore, his craftiness. He does not mention riches, not camels, not flocks, not herds (for he knew his man's philosophy in these matters), but what was more bitter, the death of children, and he extends the tragedy, and

added. And if those who were prospering in their affairs, and suffering nothing unpleasant, were often persuaded by their wives, consider how vigorous her soul was—it which repelled the soul that had come upon it with such a panoply of weapons, and trampled down the two most tyrannical passions: desire and pity. And yet, many of those who have mastered desire have been softened by pity. That noble Joseph, at least, restrained himself from the most tyrannical pleasure and repelled ^A that barbarian woman though she brought along a thousand devices; but he could not restrain his tears. Yet, seeing his brothers who had acted unjustly towards him, he was inflamed with emotion, and quickly casting aside the mask, he revealed the drama. But when it is a woman, and she says pathetic things, and has the timing working in her favor, and the wounds, and the welts, and the ten thousand waves of misfortunes, how could one not justly pronounce that soul—which suffered nothing under such a storm—to be firmer than any adamant? ^B Grant me the boldness to say that this blessed one was not less than the apostles, if not greater. For they were comforted by suffering for Christ’s sake; and this medicine was sufficient each day to raise them up, insofar as the Master put it everywhere, saying: "For my sake," and "Because of me," and "If they have called me, the master of the house, Beelzebub." But he was destitute of this comfort, and that which came from signs, and that which came from grace. For he did not possess such power of the Spirit. And the greater thing is that, being raised in ^C much luxury, not from fishermen and tax collectors and those who had lived vilely, but having enjoyed such honor, he suffered all that he suffered.

1

HOMILY XXXIV

MATTHEW 10:25. *But when they persecute you in this city, flee into the other. For truly I say to you, you will not have finished the cities of Israel until the Son of Man comes.*

1. Having said those fearful and horrific things, which were enough to shatter adamant—things which were to happen to them after the cross and the resurrection ^D and the ascension—he leads the discourse again to milder things, allowing the athletes to catch their breath and providing them with much relief. For he did not command them, when persecuted, to engage, but to flee. Since this was, for the time being, a beginning and a prelude, he uses a more condescending tone in his speech. For he is not speaking about the persecutions after these events, but those before the cross and the passion. And he revealed this by saying: *For you will not have finished the cities of Israel until the Son of Man comes.* For so that they would not say, "What then, if we flee while being persecuted, and they catch us there and drive us away?"—removing this fear, he says: *You will not have finished traversing Palestine, and I will immediately overtake you.* And see how here, too, he does not remove the dangers, but stands by them in their perils. For he did not say, "I will snatch you away and solve the persecutions"—but what? *You will not have finished the cities of Israel, until the Son of Man comes.* For it was sufficient for their comfort, that they see Him alone. But you, observe how He everywhere entrusts everything to grace, but commands that something also be contributed by them. For if you are afraid, He says, flee; for this is what He signified by saying, *Flee,* and *Do not fear.* And He did not command them to flee first, but to withdraw when driven; and He does not give much of an interval, but only enough to traverse the cities of Israel. Then He again encourages them toward another part of philosophy. Firstly, by casting out the anxiety regarding their livelihood; secondly, the fear of dangers; and now, the fear of being maligned. For He had relieved them of that concern by saying, *The worker is worthy of his wages,* and showing that many will receive them; and concerning the dangers and the struggle, by saying, *Do not be anxious how or what you should speak,* and that *the one who endures to the end, this one will be saved.* Since, along with these, it was likely that they would also receive a bad reputation, which seems to most people to be the most burdensome thing of all—see from what He encourages them here as well, placing the comfort upon Himself and all that was said concerning Him, than which nothing was equal. For just as He said there that *you will be hated by all,* and added, *Because of my name—*so also here. And He comforts this in another way, adding another thing [...]

^B greater than this—for since they were not yet philosophizing, they needed to be persuaded by other means. And He puts this forward, and the one we are speaking of as a summary of the whole, to the end that they might have that decision—yet not about all matters, but only about those then proposed. For what does He say? *There is nothing covered that shall not be revealed, nor hidden that shall not be known.* The meaning of what He says is this: It is enough for your consolation that I, the Master and Lord, share in your reproaches. But if, hearing these things, you are still distressed, reflect also on this, that you will shortly be freed from this suspicion. For why are you aggrieved? Because they call you tricksters and deceivers? But wait a little, and all men will proclaim you saviors and benefactors of the world. For time will reveal all things that are obscured, and it will expose their slander and make your virtue clear. For when, by the very deeds themselves, you are proved to be saviors and benefactors and conspicuous in every virtue, men will not attend to their words but to the truth of the facts; and they indeed will be revealed as sycophants, liars, and slanderers, but you will be found more splendid than the sun itself. For the long span of time will make you known, will proclaim you, and will utter a voice clearer than a trumpet, and will exhibit all men as witnesses of your virtue. Therefore, do not let what is now being said cast you down, but let the hope of future goods raise you up. For it is impossible for what concerns you to be hidden.

^B Once He had freed them from every anxiety and fear and care, and had made them superior to all reproaches, then at the right time He discourses to them about the freedom of preaching; for He says: ^C *What I say to you in the darkness, speak in the light; and what you hear in the ear, proclaim upon the housetops.* Although there was no darkness when He said these things, nor was He speaking into an ear, these things are said hyperbolically. Because He was addressing them alone, and in a small corner of Palestine, He says *in the darkness* and *in the ear,* comparing this manner of speaking with the boldness of speech with which He was going to instruct them later. ^D Not in one, two, or three cities, but through the whole world you must preach, traversing earth and sea, the inhabited and the uninhabited; and before tyrants, and mobs, and philosophers, and rhetoricians, speak all things with great boldness. Therefore He said, *Upon the housetops,* and, *In the light,* without any subterfuge, and with all liberty. And why did He add, *What I say to you in the darkness, and what you hear in the ear?* To lift up their minds. Just as when He said: *He that believes in me, the works that I do, he also shall do, and greater than these shall he do* (John 14:12): so also in this place, showing that all things were to be accomplished through them, and that more things would be done than were done by Himself, He set it forth thus. For He says: I have given you the beginning and the foundations; but I wish that the greater things should be fulfilled through you. This, however, is not only the mark of one commanding, but also of one announcing future events, inspiring confidence, predicting that they would overcome all things, and gradually subverting the sorrow they had conceived regarding the curses. For just as this preaching, now hidden, will pervade all things, so that evil opinion of the Jews will quickly perish. Then, after He had lifted up their spirits, He again predicts dangers, raising their mind and making them superior to all. For what does He say? ^A 28. *And fear not them that kill the body, but are not able to kill the soul.* See how He makes them superior to all things, teaching them to despise not only cares, nor reproaches, dangers, and plots, but also the most terrible of all deaths—and not simply death, but even a violent one? And He did not say, "You will be killed," but with fitting magnificence He declared the whole thing, saying, *Fear not them that kill the body, but are not able to kill the soul,* but rather fear Him who is able to destroy both soul and body in hell: turning the discourse to the opposite, as He always does. For what is His meaning? You fear death, and for that reason you are sluggish in preaching? But for this very reason, rather go and preach, because you fear death. For that will truly snatch you away from death. For even if they are going to slay you, they will not overcome the better part, even if they strive with all their might. Therefore He did not say, "They do not kill the soul," but, *They are not able to kill.* For even if they wish, they will not prevail. So if you fear punishment, fear that which is far more serious. See how He does not promise that He will free them from death, but permits them to die, about to bestow greater things than if He did not permit it? For it is far greater to persuade one to despise death than to rescue one from death. Therefore He does not cast them into dangers, but renders them superior to dangers, and in a brief discourse He plants in them the doctrine concerning the immortality of the soul, and with two or three words, having thus implanted a saving dogma, He consoles them with other arguments. For, so that they might not think they were being killed and slaughtered, as though abandoned, He introduces a discourse about the providence of God, with these words: 29. *Are not two sparrows sold for a farthing, and not one of them shall fall to the ground without your Father who is in heaven? 30. But the hairs of your head are all numbered.* For what is more worthless than these, He says; yet they will never be caught without God knowing. For—

^A this does not mean that He acts [by counting them]—for that would be unworthy of God—but that nothing of what happens escapes Him. If, therefore, He is ignorant of nothing that occurs, and loves you more genuinely than a father, and loves you so much as to have even numbered the hairs, you must not fear. He said this, not because God counts the hairs, but to demonstrate His precise knowledge and His great providence concerning them. If, therefore, He knows all that is happening, and is able to save you, and wills to do so, do not think, if you suffer anything, that you are suffering because you are abandoned. For He does not wish to deliver you from troubles, but to persuade you to despise those troubles; since this is the greatest deliverance from troubles. "Do not fear, then; you are of more value than many sparrows." Do you see how He has already mastered their fear? For He knew the secret things of their mind; for this reason He added, "Do not fear them." For even if they gain power, they will gain power only over the lesser thing, I mean the body; and even if these do not kill you, nature will take it and he will depart in any case.

3. Death is to be despised, ^B by pointing to that consideration through hope and through fear. "He who confesses, through divine grace, shall be confessed." God willingly confers blessings, but He inflicts punishments. For indeed they have no power over even that, since they receive it from nature. And if you fear this, it is much more necessary to fear the greater thing, and to dread Him who is able to destroy both soul and body in hell. And He does not manifest Himself openly now as the One who is able to destroy both soul and body; but through the things He said before, wherein He showed himself to be Judge, He made it clear. But now the contrary happens. For we do not fear Him who is able to destroy the soul—that is, to punish [it]—but we shudder at those who kill the body. Although, indeed, the former punishes the body along with the soul; ^C but these not only can neither kill the soul, nor even punish the body, even if they punish it ten thousand times; but rather they make it more glorious in doing so. See how He shows that the contests are easy? For death was intensely shaking their soul, spreading fear for the time being, because it had not yet been fought, nor had those who were going to despise it enjoyed the grace of the Spirit. Having, therefore, cast out the fear and the agony that was shaking their soul, He encourages them again by what follows, casting out fear with fear, and not with fear only, but also with the hope of great rewards; and He threatens with much authority, urging them on both sides to boldness for the sake of the truth, and adds, saying: "Everyone therefore who will confess Me before men, I will also confess him before My Father who is in heaven; but whoever will deny Me before men, I also will deny him before My Father who is in heaven." ^D For He impels [them] not only from goods, but also from their opposites, and ends in the gloomy things. And observe the precision. He did not say, "Me," but, "In Me," showing that he who confesses does not do so by his own power, but being helped by grace from above. Concerning him who denies, He did not say, "In Me," but, "Me"; for having become destitute of the grace, thus he denies. Why then, one may ask, is he blamed if, having been abandoned, he denies? Because the being abandoned comes about by him who is abandoned. And why is he not satisfied with faith in the mind, but also demands confession by the mouth? To train us for boldness, and greater love and disposition, and to render us lofty. Therefore He speaks to everyone. And He does not use the persons of the disciples only; for He does not make only them, but also their disciples, already brave. For he who has learned this will not only teach with boldness, but also will suffer everything easily and with eagerness. This, at least, brought many to the apostles: the believing in this step. For in the punishment there is a greater penalty, and in the good things a greater reward. Since the one who succeeds makes gains in time, and the one who sins thinks he is gaining by the delay of the punishment, He introduced a greater advantage, the addition of the rewards. You have gained, He says, because you confessed Me first here? I will also gain you, He says, by giving you greater things, and ineffably greater; for there I will confess you. Do you see the goods and the punishments stored up there? Why then do you hasten and rush? Why do you seek the rewards here, having been saved by hope? Because of this, even if you do something good, and do not receive the reward for it here, do not be troubled; for in the time to come the reward for these awaits you with addition. And if you do something evil, and do not give reckoning, do not be fainthearted; for the punishment will be waiting for you, if you do not change and become better. But if you do not believe, infer from the things here about those to come. For if in the time of the contests those who confess are so glorious, in the time of the crowns consider what kind of people they will be? If the enemies here applaud, how will the most affectionate of all fathers not admire and proclaim you? For there are our rewards for good deeds, and the punishments for evils. So those who deny will be harmed both here and there; here, living with a bad conscience, even if they do not die at any time, they will die in any case; and there, suffering the ultimate penalty; but the others gain both here and there, also managing death here, and becoming more glorious than the living in this way, and there enjoying the unspeakable goods. For God is prepared not only to punish, but also to show kindness; and this is much more so than the former. But why does He place this once, but that twice? He knows what is more dreaded by them. Therefore, having said, "Fear Him who is able to destroy both soul and body in hell," He says again, "I also will deny him." Thus also Paul does, frequently remembering hell.

4. Death, with Christ admonishing, is not to be feared. The corruption of bodies is useful. What evils would happen if bodies were not corrupted? —Having spurred the hearer on from every side (for He opened the heavens to him, and established that terrible judgment seat, and showed the theater of the angels, and the proclamation of the crowns in these, [having provided much ease from this point for the word of piety]), then, so that they might not become cowards

^A by the memory of the past, he commands them to be prepared for these struggles, so that they may learn that they are in error, and the plots of these men will pay the penalty. Let us then despise death, ^B even if the time does not demand it; for why do you postpone the good? And for why does the body perish? And for this very reason one ought especially to rejoice, that death is being corrupted, and mortality is perishing, not the substance of the body. For even if you were to see a statue being melted down, you would not call that ruin, but a better use of the material. Think likewise regarding the body, and do not weep. It would indeed have been something to weep for, if it had remained in punishment. But you will say, "It ought to have been done without the bodies being corrupted, and they should have remained intact." And what benefit would have come from that to the living or the dead? How long will you be lovers of bodies? How long will you be addicted to the earth and yearning for shadows? What profit would have resulted from that? Nay, what harm would not have resulted? For if bodies were not corrupted, the worst of all evils, pride, would flourish in many. For since the matter stands as it does, and the body teems with worms, they still strove to be thought of as gods; what would not have happened if the body had remained? Second, they would not believe that bodies had their origin from the earth: for if, with the end testifying to it, some still doubt, what would they not suspect if they did not see this? Third, bodies would be more loved, and very many would have become even more carnal and gross: for if even now some cling to tombs and urns, even when the bodies are consumed, what would they not do if they possessed the image itself? Fourth, men would not have desired future things. Fifth, those who say that the world is immortal would be confirmed in their opinion, so as to assert that God is not the Creator. Sixth, the virtue of the soul would not be known, nor how much the present soul contributes to the body. Seventh, many, out of love for their deceased, would have abandoned their cities and intended to dwell in the tombs, and, like madmen, would have frequently addressed their dead: for if even now some fashion images, because they cannot retain the bodies, but they slip away from them against their will, and they cling to wooden panels, what absurdity would they not have devised then? I truly think that many would have built temples to such bodies, and would have persuaded demons to speak in them, if any had been skilled in these tricks, since those who dare to practice necromancy attempt many things more absurd than these, even employing dust and ashes for this. How many kinds of idolatry would not have emerged from this? God, therefore, having removed all these things as absurd, destroys the body before our eyes, so that He may instruct us to cast away all earthly things. For the lover of bodies, who pines for a beautiful girl, if he refuses to learn the deformity of the material by reason, he will perceive it with his own eyes. For there are many girls of the same age, and often more beautiful, who, having died after one or two days, have emitted a stench, gore, putrefaction, and worms. Think what kind of beauty you love, and what form you pine for. But if bodies did not putrefy, these things could not be clearly discerned: but just as demons run through the tombs, so many of the lovers, sitting by the tombs, would receive demons into their soul, and led by this madness would often die. Now, however, among other things, this also consoles the mind, that that image does not appear, and thus sorrow flows away through oblivion. But if the matter were not so, there would be no tombs; but you would see cities that held the dead instead of statues, since each would want to see their own. From this a huge confusion would arise; no one would have care for the soul, nor think about its immortality: and many *other more absurd things would emerge from there, which it is not right even to mention. Therefore it quickly putrefies, so that you may see the naked beauty of the soul. For if the soul provides such a form and such a life to the body, how much greater will its own beauty be? If it sustains a thing so deformed, how much more itself? For the body itself is not beautiful, but the very forming, and that flower which is painted on the material through the soul. Love, therefore, that which grants such appearance to the body. And why do I speak of death? For in this life too I will show you how all beautiful things proceed from it. For if it is joyful, it paints the cheeks with a rosy color; but if it is sad, having taken away this beauty, it clothes everything in a dark color. If it is constantly joyful, the body thrives, free from sickness; if it is distressed, it becomes more lean and weak than a spider; if it is angry, it renders it ungrateful and base; if it shows a serene eye, it emits great beauty; if it envies, it pours out much pallor and decay; if it loves, it bestows a beautiful form. For thus many who were not beautiful have received much grace from the soul; conversely, others who were quite beautiful, because they had an ungrateful and unpleasant soul, have ruined their form. Consider how a white face blushes, and, from the variety of color, brings no small pleasure, indeed if there is modesty: for if it is shameless, it will be more unpleasant and ungrateful than any wild beast; conversely, if it is modest, it becomes mild and beautiful: for nothing is more beautiful, nothing sweeter, than a beautiful soul. For in bodies love is not free from pain, but in souls there is pure and undisturbed pleasure. Why, therefore, having dismissed the king, do you marvel at the herald? Why, having left the philosopher, do you gape at the interpreter? You have seen a beautiful eye; observe the one within; and if this is not beautiful, despise it. For even if you see a deformed woman decorated with a beautiful mask, you would not be moved by any affection toward her, as on the other hand you would not allow the beautiful one to be hidden by a mask, but, having removed the mask, you would desire to see the naked face. Do this also regarding the soul; recognize it as the prior one; for the body circles it in place of a mask, which, just as it is composed, so it always remains: but the soul, if it is deformed, can quickly be made beautiful. If it has an eye that is deformed, fierce, and base, it can become beautiful, sweet, serene, and pleasant. Let us therefore seek this form, let us have this face adorned, so that God, desiring our form, may lavish upon us eternal goods, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power, for ever and ever. Amen.

[405] ^A HOMILY XXXV. or XXXVI.

*Cap. 10. v. 34. Do not think that I came to send peace upon the earth: I came not to send peace, but the sword. 35. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law: 36. And a man's enemies shall be they of his own household.*

1. He again sets forth things more burdensome, and does so with great authority, and he foretells even what others were about to object against him. For in order that when they heard these things they might not say: "Did you come for this reason, that you might destroy us and those who obey us, and fill the earth with war?" he himself says first: *I came not to send peace upon the earth.* Why then did He command those entering individual houses to offer peace? And why did the angels say, *Glory to God in the highest, and on earth peace* (Luc. 2. 14)? And why did all the prophets announce this? Because this is peace in the highest degree, when that which is diseased is cut away, when that which is at variance is separated. For thus is it possible for heaven to be joined to earth. For just as a physician in this way saves the remaining body, when he cuts away that which is incurable; and a general, when he brings those who are in ill-concord into a state of separation. Thus it happened also ^B at that tower (Gen. 11): for a good disagreement broke the bad peace, and made peace. Thus also Paul separated those who were in agreement against him (Act. 23. 6, 7). But in the case of Naboth that agreement was at that time more grievous than any war (3 Reg. 21). For agreement is not good everywhere; since even robbers agree. The war therefore is not from His purpose, but the war is from their intent. For He indeed wished all to agree in the word of piety: but since they were at variance, war arises. But he did not speak thus; but what does he say? *I came not to send peace*, comforting them. For do not think, he says, that you are the cause of these things; I am the one who is bringing these things about, since they are so disposed. Do not then be troubled, as if things were happening contrary to expectation. For this reason I came, so as to cast in war; for this is my will. Do not then be troubled when the earth is warred upon, as if it were being plotted against. For when the worse part is cut away, then at last the heaven is joined to the better part. And he says these things, training them against the evil suspicion of the many. And he did not say, War, but what was more grievous than this, *The sword*. And if these things were spoken in a way more burdensome and harsh-sounding, do not wonder. For, wishing to train their hearing to the roughness of the terms, ^C so that they might not leap back due to the difficulty of the events, he thus fashioned his speech; so that no one might say that by using flattery he persuaded them and concealed the difficult matters, for which reason he explained what ought to have been said otherwise in a more heavy and burdensome way. For it is better to see mildness in the acts than in the words. For this reason he was not satisfied even with these, but having unfolded the very form of the war, he shows that this is much more grievous than a civil war, and says: *I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.* For not friends, he says, nor fellow-citizens only, but also families shall take a stand against one another, and nature itself shall be split against itself. For *I came*, he says, *to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.* For the war is not simply among the household, but among those most beloved and those of absolute necessity. ^D Which most of all shows his power, that hearing these things they themselves accepted them, and persuaded others. Although he did not do these things himself, but their wickedness; yet nevertheless he says he does these things. For such is the habit of Scripture. For indeed elsewhere it says: *God has given them eyes that they might not see* (Isai. 6. 9; Ezech. 12. 2; Joan. 12. 11, 40): and here also he says it thus, so that, as I previously said, having practiced on these words, they might not be troubled when reproached and insulted. But if some think these things to be burdensome, let them be mindful of ancient history. For indeed in those times this same thing happened, which most of all shows the Old Testament to be of one family with the New, and that the one speaking these things is the same who commanded those things also. For indeed in the case of the Jews when each killed his neighbor, then he allowed the wrath to come upon them; and when they made the calf, and when they were initiated into Beelphegor (Num. 25. 5). Where then are those who say, that that God is evil, but this one is good? For behold, he filled the inhabited world with kindred blood. Yet we say that this also is a work of great philanthropy. For this reason, showing him to be the same one who also accepted those things, he remembers prophecies, even if not spoken for this end, yet nevertheless indicating the same thing. And what is this? *A man's enemies are they of his own household* (Mich. 7. 5, 6). For indeed in the case of the Jews some such thing also happened. For there were prophets and false prophets, and the people were split, and the households were divided; and some believed these, others those. For this reason the prophet exhorts, saying: *Do not believe in friends, neither hope in chiefs: but also guard yourself from the one sleeping with you, so as not to entrust anything to her; and, A man's enemies are the men in his own house.* These things he said, preparing the one who was to receive the word to be superior to all. For it is not dying that is evil, but dying ill. For this reason he also said: *I came to cast fire upon the earth.* And he said this, declaring the vehemence and heat of the love which he required. Since for this reason, *he himself* loved us vehemently, he also wishes to be loved by us in this way. And these steps trained them, and made them higher. For if they are about, he says, to despise kinsmen and children and parents, consider what sort [of men] you teachers must be. For the difficult things shall not stand until you, but shall pass over to the others also. Since because I came bringing great goods, I demand also great obedience and disposition. *He who loves father or mother more than me, is not worthy of me; and he who loves son or daughter more than me, is not worthy of me. And he who does not take his cross, and follow after me, is not worthy of me.* Did you see the dignity of the Teacher? Did you see how he shows himself to be the genuine Son of the One who begot him, commanding to leave all things below, and to prefer his love? And what do I say, he says, friends and kinsmen? Even if you prefer your own soul to my love, you have stood far from my disciples. What then? Are these not contrary to the Old Testament? Far from it; but they are even in strong accord. For indeed there he commands not only to hate those who practice idolatry, but also to stone them, and in Deuteronomy also those who...

admire the worship of truth say: "Who says to his father or to his mother, I have not seen you, and did not recognize his brothers, and ignored his children; he kept your oracles" (Deut. 33:9). But if Paul gives many commands concerning parents, and bids them be obeyed in all things, do not marvel: for he commands them to be obeyed only in those things which do not hinder piety; for it is holy to honor them in all other things. But when they demand more than is their due, one must not obey them. Therefore Luke says: "If anyone comes to me, and does not hate his father and mother, and wife, and children, and brothers, and even his own soul, he cannot be my disciple" (Luke 14:26): not bidding one simply to hate—for that would be extremely wicked—but if he wishes to be loved more than me, for that reason hate him. For this would ruin both the one loved and the lover. ^B

And he said these things, to make his disciples braver, and to render them more gentle toward the parents who would wish to hinder them. For parents, seeing that he had such strength and power that he could tear the children away from them, were to be restrained from attempting things that could not be done. Therefore, leaving them aside, he addresses the children, whom he recalls from a useless endeavor. Then, so that they might not be indignant, nor grow resentful, see how he leads the discourse. For having said, "Who does not hate father and mother," he adds, "and his own soul." What are you citing to me, he says, parents, brothers, sisters, wives? Nothing is more closely joined to anyone than his own soul, and yet unless you hate it, contrary to what the lover desires, all things will yield. And he did not command one to hate it simply, but in such a way that it is to be surrendered to wars, to fights, to slaughter, and to blood. For "whoever does not carry his cross, and come after me, cannot be my disciple." He does not say alone that one must be prepared for death; but for a violent death; and not for a violent one alone, but also for an ignominious one. And he says nothing yet about his own passion, so that being meanwhile instructed in these things, they might more easily and gently hear him speaking of it. Is it not to be wondered at that the soul of those hearing these things did not flee from the body, since only sad things are being dealt with, but with hope of good things alone being offered? How then did it not flee? The virtue of the speaker was great, and the love of the hearers was great. And therefore, hearing things far harder and more burdensome than those great men Moses and Jeremiah, they remained obeying and not contradicting. "He who finds his soul will lose it, and he who has lost his soul for my sake, will find it." Do you see how great a loss they suffer who love their own soul more than they should? And how great a gain they have who hate it? For because the commandments were burdensome—for it was necessary to draw up a battle line against parents, children, nature, kinship, the world, and the very soul itself—he adds the utility, which was certainly the greatest. These things, he says, will not only not harm, but will also greatly benefit; but the things contrary to these will harm. He does this everywhere, preparing an induction from things they desire. Why do you not wish to despise your soul? Because you love it? For this very reason, therefore, despise it, and then you will most benefit it, and show yourself a true lover. And see the ineffable prudence for me. For he does not dwell only on parents and children, but on the soul, the most beloved of all, so that what he says regarding it might remain undoubted, and at the same time they might learn that they are also to receive much gain and utility from this, since it happened in the soul most precious of all to them. ^C

—That those who would receive the apostles, how great benefits they would attain.—

These things were able to induce men to receive those who were able to be for their own salvation. For who would not have received with a willing mind such strong and strenuous men, who were running through the world like lions, who were disdaining all their own things so that they might save others? Yet he sets another reward, showing that he, as the receiver, cares more for this matter than the one received. And first, indeed, he gives the reward, saying: "40. He who receives you, receives me, and he who receives me, receives him who sent me." To what thing has anything ever been equal, indeed, to receive the Father and the Son? He pledges another reward after this; for he says: "41. He who receives a prophet in the name of a prophet, will receive the reward of a prophet, and he who receives a just man in the name of a just man, will receive the reward of a just man." Above he threatens punishment to those who will not have received; here, however, he defines the largess of good things. But in order that you may learn that he cares for these things most of all, he did not say only, "He who receives a prophet," or, "He who receives a just man," but adds, "In the name of a prophet," and, "In the name of a just man"; that is, if one receives not because of secular patronage, or for the sake of vanishing things; but because he is a prophet, or because he is a just man, he will receive the reward of a prophet or a just man, or as much as it is fitting that he who received either a prophet or a just man should receive, or such as the prophet or just man obtains. Which Paul also said: "Your abundance for their need, that their abundance may be for your need" (2 Cor. 8:14). Then, so that no one might plead poverty, he says: "42. Whoever gives to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he will not lose his reward." Even if you give someone only a cup of cold water, in which there is no expense, there will be a reward laid up for you. For I do everything because of you, who receive them.

Homily XXXV

...having opened to them all the houses of the world? For he shows through all things that all are indebted to them: first, when he said: "The laborer is worthy of his reward" (Matt. 10:10); ^D second, by having sent those who have nothing; third, because he sends them to wars and fights for those who receive them; fourth, because he gives them the power of working signs; fifth, because he leads peace, the cause of all good things, through their mouth into the houses of those who receive them; sixth, because he threatens those who will not have received them with things harsher than Sodomitical; seventh, because he shows that those who receive them, receive both him and the Father; eighth, because he promises the reward of a prophet and a just man; ninth, because he assigns a great reward to a cup of cold water. Each one of these was able to attract them. For who, I ask, seeing a leader pierced by a thousand wounds and blood-stained, and returning from war after many trophies...

^A from the battle and the ranks, would not have welcomed him, throwing open the doors of his entire house? And who now is such a one? he says. Therefore he added, In the name of a disciple, and of a prophet, and of a righteous man, so that you might learn that he does not fix the reward according to the merit of the person who has arrived, but also according to the intention of the one who shows hospitality. For here he speaks about prophets and righteous men and disciples; but elsewhere he commands us to receive even those who are quite cast away, and he punishes those who do not receive them. For Inasmuch as you did it not to one of these least, you did it not to me; and he says the contrary again regarding the same people. For even if he were accomplishing nothing of the sort, he is a human being, inhabiting the same world as you, seeing the same sun, having the same soul, the same Master, having partaken of the same mysteries as you, being called to the same heaven as you, having a great ^B claim, namely, poverty, and the need for necessary food.

But now, some who rouse people with flutes and pipes in the winter season, and who annoy others to no purpose and in vain, depart having received many gifts from you; and those who carry around swallows, and who are deceitful, and who speak ill of everyone, receive a wage for this monstrosity. But if a poor man approaches needing bread, there are thousandfold reproaches and accusations, and charges of idleness, and revilings and insults and mocking; and you do not reflect within yourself that you are also idle, and yet God gives you things from His own store. Do not, therefore, say this to me, that you yourself are doing something; but show me this: if you are doing or handling any of the necessary things. But if you tell me of financial dealings and petty trade, and the care and increase of your possessions, I would say to you myself, that these would not be works, but almsgiving, and prayers, and the advocacy of those who are wronged, and all such things, in the idleness of which we live throughout our entire life. But yet ^C God never said to us, "Since you are idle, I do not kindle the sun for you; since you do nothing of the necessary things, I quench the moon, I blind the belly of the earth, I restrain the lakes, the springs, the rivers, I cause the air to vanish, I hold back the annual rains"; but He provides all things to us with abundance. And to some He grants the enjoyment of these not only when they are idle, but also when they are doing wicked things.

When, therefore, you see a poor man, and you say, "I am choked [with rage] because this young and healthy man, having nothing, wishes to be fed while being idle, being maybe the servant of someone and a runaway, and having abandoned his own master"—these things which I have said, say them to yourself; or rather, give ^D him permission to say these things to you, and more justly he will say: "I am choked, because while you are healthy you are idle, and you do nothing of what God commanded, but having run away from the commands of the Master, you wander about as if living in a foreign land—in wickedness, getting drunk, suffering from the effects of drunkenness, stealing, plundering, subverting the houses of others. And you, on the one hand, accuse me for idleness; but I, on the other, for wicked works, whenever you plot, whenever you swear, whenever you lie, whenever you plunder, whenever you do a thousand such things."

4. Almsgiving is to be given. Vain excuses are to be refuted.—But I say these things, not legislating for idleness; God forbid; but wishing very much for everyone to be engaged in works. For idleness has taught all wickedness; but I exhort you not to be unmerciful, nor cruel. Since even Paul, after having censured a thousand things, and having said: If anyone does not wish to work, let him not eat (2 Thess. 3: 10), did not stand at this point, but added: But you, do not grow weary in doing good (Ibid. v. 13). And yet these things are contrary. For if you commanded them not to eat, how do you exhort us to give? Indeed, he says; for I also commanded them to turn away, and not to mix with them, and again I said: Do not consider them as enemies, but admonish them (Ibid. v. 15); not legislating contrary things, but things that are very harmonious. For if you are ready for mercy, that poor man, too, will quickly be rid of his idleness, and you of your cruelty. But he lies about many things and makes them up, he says. But even from this he is worthy to be pitied, because he has fallen into such need as even to act shamelessly in such matters. And we not only do not pity him, but we even add those cruel words, Saying, "What? Have you not received once and twice?" Why? Is he not in need of food again, because he was fed once? Why do you not apply these laws to your own belly, and say also to it: "You were filled yesterday and the day before, do not seek it now"? But that one you cause to be burst even beyond measure, but this one, when he asks for what is moderate, you turn away, being bound to pity him for this very reason, that he is forced to approach you every day. For even if you are not moved by anything else from elsewhere, for this reason you were bound to pity him; for by the need of poverty he is forced to do these things. And you do not pity him, because hearing such things he is not ashamed; for need is stronger. You, however, not only do not pity him, but you even make a spectacle of him; and though God commanded to give in secret, you stand publicly exposing the one who has approached, and upbraiding him for the things for which you ought to show mercy. For if you do not wish to give, why do you also make accusations, and shatter his wretched and miserable soul? He came as if to a harbor seeking your hands; why do you raise waves, and make the winter more severe? Why do you condemn him for lack of nobility? For if he had expected to hear such things, would he have approached? And if, even foreknowing these things, he approached, for this reason it is fitting to pity even him, and to shudder at your cruelty, that not even then, seeing an unavoidable need lying upon him, do you become milder, nor do you think the fear of famine sufficient for him as a defense for his shamelessness, but you accuse him of shamelessness; and yet you yourself have often been more shameless, and for more grievous matters. For in this case, on the one hand, shamelessness even brings forgiveness, but we, often doing things worthy of punishment, act without shame; and when we ought to become humble by reflecting on those things, we rather trample upon these wretched ones, and add wounds to those who ask for remedies. For if you do not wish to give, why do you also strike? If you do not wish to grant, for what reason do you also insult him? But he does not bear to depart otherwise. Therefore, as that wise man commanded, so do: Answer him with peaceful words in meekness (Eccli. 4: 8). For he does not wish to be so shameless willingly. For there is not, there is not a human being who wishes to be put to shame simply. And even if a thousand people contend, I would not be able to be persuaded at any time, that a human being living in abundance would choose to beg. Let no one, therefore, lead us astray. But even if Paul says: If anyone does not wish to work, let him not eat (2 Thess. 3: 10), he speaks to those; but to us he does not say this, but the contrary: While doing good, do not grow weary (Ibid. v. 13). Thus we also do in a house; when two people are fighting with each other, taking each one privately we exhort them with opposite things. This, too, God did, and Moses. For to God, on the one hand, he was saying: If indeed...

you forgive them the sin, forgive; but if not, blot me out (Ex. 32:31-32); but to them, he commanded to slay one another, and all their kinsmen. And yet those things were opposite, and nevertheless ^A both were looking to the same end. Again God, when Moses was speaking to the Jews, was saying: Let me alone, that I may destroy the people (Ex. 32:10). Even if they were not present when God was saying these things, yet they were going to hear them afterward; but he was counseling them with opposite things privately. And these things Moses later, being constrained, said in these words: Have I conceived all these in my womb, that thou sayest to me, Carry them as a nurse carries her nursing child in her bosom (Num. 11:12)? These things happen also in households. For often a father rebukes the tutor who has punished his son, saying to him privately: Do not be harsh or cruel; but to the boy he says opposite things: Even if he corrects you unjustly, endure it; from opposite things, he creates one thing, and that useful. ^B So also Paul, to those well-off who were begging, was saying: If any are not willing to work, neither let them eat (2 Thess. 3:10), to provoke them to work; but to those who were able to dispense alms: But do not ye grow weary in well-doing (2 Thess. 3:13), to impel them to almsgiving. Thus, when he was exhorting those who had come to the faith from the Gentiles in the Epistle to the Romans (Rom. 11:17), not to be high-minded against the Jews, he brings the wild olive into the midst; he seems to say one thing to these, and another to those. Let us not therefore fall into cruelty, but let us hear Paul saying: Do not grow weary in well-doing. Let us hear the Savior saying: To everyone who asks of you, give (Matt. 5:42); and, Be merciful, just as your Father (Luke 6:36). Though he has said many things, never however did he posit this, except when speaking about the merciful. For nothing makes us equal to God so much as if we perform benefits—provided they are to be received.

^C But you will say: "Nothing is more impudent than a poor man." Why, I pray? Is it because he runs up and cries out? Do you wish I show you that we are far more impudent than they? Call to mind how often, during the time of the fast, when the table was set in the evening, and the servant was called, if he walked too slowly, you overturned everything, stamping with your heels, uttering abuse and reproaches for a small delay; even though you know that you, even if not immediately, would eat plentifully after a little time. And yet you, who are fierce over a very small thing, do not call yourself impudent, but the poor man, who fears and trembles over a greater thing (for he does not fear delay, but hunger), you call petulant and impudent, and heap upon him all things most shameful? Is not this the height of impudence? In truth we do not ponder these things in our mind, and therefore we call them bothersome; but if we were to examine what is our own, and compare it with the actions of them, we would not think them bothersome. Do not therefore be a bitter judge. For ^D even if you were void of all sins, the law of God did not permit you to examine the actions of others so accurately. For if that Pharisee perished for that reason (Luke 18:9-14), what excuse shall we have? If to those who are adorned by good deeds he does not permit them to examine the actions of others bitterly, much less to sinners. Let us not therefore be inhuman, let us not be inexorable, let us not be immitigable, let us not be worse than wild beasts. For I have known many who have proceeded to such ferocity that they despise the starving due to laziness, bringing forward these words: "There is no servant, we are far from the houses, no money changer is known to me." O cruelty! You have done the greater thing, and do you not perform what is smaller? So that you might not walk a little further, does that man perish from hunger? [412/A] O insult! O pride! For if one needed to go ten stadia, ought one have been lazy? Do you not think that a greater reward is prepared for you? For when you give, you receive only the reward of the gift; and when you undertake the journey, the reward of this thing also is laid up. For therefore we marvel at the patriarch, because when he had three hundred and eighteen house-born slaves, he ran to the oxen and snatched a calf (Gen. 18:7). But now some are so filled with haughtiness that they do not fear to perform these tasks of their servants. "Do you command me to perform these deeds myself," you will say, "will I not seem to be hunting for empty glory?" But now you do this through another type of empty glory, because you are ashamed to be seen talking with a poor man. Truly, I will not inquire more diligently about this matter; give, at least, either through yourself or through another, so you do not accuse the poor man, do not beat him, do not revile him; for he who approaches has need of remedies, not of wounds; of mercy, not of a sword. If anyone, I pray, having been struck by a stone and wounded in the head, were to run to you covered in blood, with all else abandoned, would you, attacking him with another stone, yourself add a second wound? I do not believe so, indeed, but you would try to bring a remedy to him. Why therefore do you do the opposite in the case of the poor? Do you not know how much prayer is able to lift up or cast down? For a word, he says, is better than a gift (Eccli. 18:16). Do you not reflect that you yourself are applying a sword to yourself, and you are receiving a wound more vehemently, when he has withdrawn having been affected by abuse, while he silently groans and weeps much? For he is sent to you by God. Think, therefore, while you abuse him, to whom you transfer the abuse, when God sends him to you and commands you to distribute, but you not only do not give, but also attack the one approaching with abuse? If, furthermore, you are ignorant of the magnitude of the absurdity, consider it among men, and then you will recognize the gravity of the sin. For if your servant, having been sent by you to another servant to receive your silver from his hand, were to return not only empty-handed, but also having been goaded with injuries, what would you not do against the one abusing? What punishments would you not exact, since you yourself had been affected by the insult? Thus think about God: for he himself is the one who sends to us the poor, and we distribute what is his own, if we give. But if, having withheld the gift, we also send them away affected by insult, ponder with what thunderbolts we produce a deed worthy. [412/B] These things, therefore, all pondering, let us bridle our tongue, and let us put away inhumanity, and let us extend our hands to almsgiving; let us console the needy not only with money but also with words, so that we may escape the penalty of insults, and from blessing and almsgiving may obtain the kingdom, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

413 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP.

HOMILY XXXVI.

^A And it came to pass when Jesus had finished commanding his twelve disciples, he departed from thence to teach and preach in their cities. 1. Since he had sent them forth, he withdrew himself, leaving space and time for them to do what he had commanded. For it would not have been that, had he been present and performing healings, anyone would have wished to approach them. And when John had heard in the prison the works of Jesus, he sent two of his disciples to ask him, saying, Are you he that should come, or do we look for another? Luke says that they also reported the signs to John, and then he sent them. However, this holds no difficulty, but only a contemplation; for this also shows their jealousy towards him. But what follows is very much among those things to be inquired into. What is this? The saying, Are you he that should come, or do we look for another? For he who knew him before the signs, who had learned it from the Spirit, who had heard it from the Father, who had proclaimed him before all men, now sends to learn from him whether he is the one or not? And yet, if you do not know clearly that this is he, how do you judge yourself to be trustworthy, defining things which are unknown? For he who is about to bear witness to others must himself be trustworthy first. Did you not say, I am not worthy to unloose the latchet of his shoe? Did you not say, I knew him not, but he who sent me to baptize with water, he said to me, Upon whom you shall see the Spirit descending and remaining upon him, the same is he who baptizes with ^B the Holy Spirit? Did you not see the Spirit in the shape of a dove? Did you not hear the voice? Did you not hinder him saying, I have need to be baptized of you? Did you not also say to your disciples, He must increase, but I must decrease? Did you not teach the entire multitude that he would baptize them with the Holy Spirit and with fire? And that he is the Lamb of God who takes away the sin of the world? Did you not proclaim all these things before the signs and miracles? How then now, when he had become manifest to all, and his fame had passed everywhere, and the dead were raised, and demons were cast out, and there had been a demonstration of such signs, do you then send to learn from him? What is it that has happened? Were all those steps some kind of deception, a stage play and fables? And who would say this who has his senses? I do not speak of John, who leaped in the womb, who proclaimed him before his birth pangs, the dweller of the desert, who showed an angelic life; but even if he were one of the many, and of those greatly separated from him, he would not have doubted after so many testimonies, both his own and those of others. Whence it is clear that he did not send questioning because he himself was in doubt, nor was he ignorant when he asked. For one could not even say that he knew clearly, but because of the prison he had become more timid; for he did not expect to be released from there, nor if he did expect it, would he, who was prepared for deaths, have betrayed his piety. For had he not been prepared for this, he would not have displayed such courage before a whole multitude, ^C to pour forth prophetic utterances; he would not have rebuked that tyrant with such boldness in the middle of the city and the marketplace, strictly reproving him like small children, with everyone hearing. And if he had become more timid, why was he not ashamed before his own disciples, before whom he had testified so much to him, but asked through them, when he ought to have asked through others? And yet he knew clearly that they were jealous of him and desired to find some handle against him. And why did he not blush before the Jewish multitude, before whom he had preached so much? And what more did he gain for the release of his bonds from this? For he had not been cast into prison because of Christ, nor because of proclaiming his power, but because of the rebuke concerning the unlawful marriage. And what foolish child, what man gone mad, would not have brought glory upon himself? What then is the thing being brought about? That it is not for John to question these things, nor even for any random person, nor one who is very foolish and deranged, is clear from what has been said; but it is necessary at last to bring in the resolution. For what reason then did he send to ask? John's disciples were falling away from Jesus; and this is clear to everyone. And they were always jealous toward him. And it is clear from what they said to the Master: For he who was with you beyond Jordan, to whom you bore witness, behold, he baptizes, and all come to him; and again: There arose a questioning of John's disciples with the Jews about purifying; [408] and they came to him and said, Why do we and the Pharisees fast much, but your disciples fast not? 2. For they were not yet knowing who Christ was, but suspecting Jesus to be a mere man, and John to be greater than a man, they were stung seeing this one doing what he was doing, while that one, as he said, was dwindling. And this prevented them from approaching, jealousy walling off the approach. So long then as John was with them, he exhorted them continually and taught them, and not even so did he persuade them; but since he was about to die, he made greater effort. For he was anxious not to leave a foundation for an evil dogma, that they might remain severed from Christ. For he himself strove even at the beginning to bring all his own to him; but since he did not persuade them, at the end he makes his eagerness greater. If then he had said, Go away to him, he is better than me, he would not have persuaded those who were clinging to him; but he would even have been thought to be saying these things out of modesty, and they would have been all the more ^D attached to him; and if he had kept silent, again nothing more would have resulted. What does he do? He waits to hear from them that he is working miracles; and not even then does he advise them, nor does he send all of them, but two whom he knew were perhaps more compliant than the others, that the questioning might be above suspicion, that they might learn from the actual facts the distinction between Jesus and him; and he says, Go and say, Are you he that should come, or do we look for another? And Christ, knowing the mind of John, did not say, I am he; for this would have been an obstacle to those hearing, even though it was consistent to say so; but from his works...

^A he allows them to learn. For it is said there that, when they had come to him, he healed 409 many. And yet, what sequence would there have been, if, being asked whether he were the one, he answered nothing to this, but immediately healed those who were ill, unless he wished to establish what I have mentioned? For he thought that testimony from the objects themselves was more credible and less open to suspicion than words. Knowing, therefore, as God, with what mind John had sent them, he immediately healed the blind, the lame, and many others, not to teach him (for why would he teach him who already believed and obeyed?), but to instruct his disciples who were in doubt; and so, after the healing of many, he says: ^B 4. Go, tell John what you hear and see. 5. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have the gospel preached to them; and he adds: 6. And blessed is he who shall not be scandalized in me: showing that he knew the secrets of their hearts. For if he had said, "I am he," it would have scandalized them, as I have already said, and they would have thought, even if they had not said it, that which those Jews said to him: "You bear witness to yourself" (John 8:13). ^C Therefore he does not say it, but heals through miracles so that they may learn everything, providing a doctrine that is both clearer and not open to any suspicion. For this reason, rebuking them privately, he added this. Because they were scandalized in him, he uncovered their malady, and left this for their own conscience alone, without calling anyone as a witness to their disgrace, and with only them knowing it; and thus he drew them to himself the better, saying: "Blessed is he who shall not be scandalized in me." For he said these things, hinting at them. ^D But that we may not refer only to our own words, but—in order to strengthen the matter by bringing in what has been said by others—that we may hand down to you a clearer truth from a comparison of the things said, it is necessary to bring those things forward here as well. What, then, do some say? That the cause which we have related is not true, but that John truly did not know—not that he was ignorant of everything, but that he knew indeed that he was Christ, but was ignorant that he was about to die for men; and for this reason he said, "Are you he who is to come?"—that is, "Who is about to descend into Hades." But this would be in conflict with right reason; for John, indeed, was not ignorant of this. For he was preaching this before all other things when he said, "Behold the Lamb of God, who takes away the sin of the world" (John 1:29). He called him "the Lamb," preaching the cross; and when he says, "who takes away the sin of the world," he signified this very thing. For he did not accomplish this in any other way than through the cross, which Paul also said: "And the bond, which was against us, he took out of the middle, nailing it to the cross" (Coloss. 2:14). When, moreover, he said, "He will baptize you in the Spirit" (Luke 3:16), he was foretelling the things that would come to pass after the resurrection. But they reply: He knew that he would rise again, and would give the Holy Spirit, but he was ignorant that he was to be nailed to the cross.

How is it possible to be greater than the prophets

^A things are so, how much more those who have been educated in such a philosophy of doctrine? What reason, you say, is there that those who have never heard of hell should fall into it? They will say: "If you had threatened hell, we would have been more afraid and more sensible." Truly indeed—(or is it not?)—just as we live now, hearing daily the discourses about hell and paying no attention at all. Besides these things, one might also say this: that he who is not restrained by the punishments before his feet will be much less restrained by those. For those who are more irrational and coarse in their disposition are accustomed to be sobered more by things that are in their hands and happen immediately, than by those that will happen after long periods of time. But, you say, a greater fear has been imposed upon us, and for this reason we have been treated unjustly. By no means. First of all, the same contests are not set before us and them, but much greater ones for us. For those who take upon themselves greater struggles must receive greater help. And the help is not small—to have the fear increased. But if we have an advantage over them in knowing the things to come, they have an advantage over us in that the punishments are inflicted upon them more severely. ^B But the many have something else to say to this: Where, says one, is the justice of God, when someone having sinned here, is punished both here and there? Do you wish that I remind you of your own words, so that you may no longer provide us with pretexts, but offer the solution from yourselves? I have heard many of our people, whenever they might see a murderer cut down in the courthouse, complaining and saying such things as this: "This small and profane man has dared to commit such murders, or even more, and he has sustained only one death; and where is the justice in this?" So you yourselves confess that one death does not suffice for a punishment. How then is your vote deemed to be the opposite now? Because you are judging not others, but yourselves. So great is self-love in acting as a hindrance to understanding what is just. Therefore, whenever we judge others, we examine everything with precision; ^C when we judge ourselves, we are blinded; as if we were to examine these things in our own case, just as in the case of others, we would bring forth an impartial vote. For we also have sins, not of two or three, but worthy of ten thousand deaths. And to pass over other things, let us remind ourselves how many of us partake of the sacred mysteries unworthily; and such are guilty of the body and blood of Christ. So when you speak of the murderer, consider yourself as well. For he murdered a man, but you are responsible for the slaughter of the Master; and he, not having partaken of the mysteries, but we, who enjoy the holy table. But what of those who bite and devour their brothers, and emit much poison? What of him who takes away the food of the poor? And what of those who are even worse than robbers, who are the extortionists? How many of them are grave robbers? And how many, after stripping someone bare, are even desirous of blood? Away; may it not be, he says. Now you say, "May it not be"; whenever you have an enemy, then say, "May it not be," ^D and remember these words, and show a life filled with much precision, so that the things of Sodom do not await us. Let us, then, no longer introduce such old-wive stories and Jewish fables. Hear, at any rate, what Paul says about these things: "For as many as have sinned without law, shall also perish without law"—discussing those who were in the time before the law; "And as many as have sinned in the law, shall be judged by the law"—speaking of all those after Moses; and, "That the wrath of God is revealed from heaven upon all impiety and injustice of men"; and, "Indignation and wrath, tribulation and anguish upon every soul of man that worketh evil, of the Jew first and of the Greek." Yet they suffered ten thousand evils here as Greeks; and this both the histories of outsiders and the Scriptures among us signify. For who could recount the tragedies of the Babylonians, or those of the Egyptians?

The Justice of God and the Reason for Punishment.

so that we may not suffer the evils of Gomorrah, so that we may not endure the miseries of the Tyrians and Sidonians; nay, rather so that we may not offend Christ, which is the most grievous and terrible of all things. For if to many hell seems terrible, I ^A shall not cease to cry out frequently that this is more grievous and terrible than hell. And I pray that you may be so affected; for thus shall we both be delivered from hell and enjoy the glory of Christ, which may it be our lot to attain, through the grace and mercy of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

HOMILY XXXVII

^B Illis autem abeuntibus... (Matt. XI, 7). [†] Even as they were going, Jesus began to speak to the crowds concerning John: What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Behold, they that wear soft garments are in the houses of kings. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet.

α'. For the things that concerned the disciples of John were rightly ordered, and they departed, confirmed by the signs which were immediately performed; it remained, finally, that the matters pertaining to the opinion of the people should be healed. For they, indeed, suspected nothing of the sort about their own master; but the great crowd of people, from the questioning of John’s disciples, suspected many absurd things, since it did not know with what mind he had sent his disciples: and it is likely that they reasoned thus among themselves: ^C "He who had testified so many and such great things, now changed, doubts: is this he, or is another to come? Does he who says these things stir up dissension against Jesus? Is he perhaps become more timid because of the prison? Has he perhaps spoken his former words in vain?" Since, therefore, it was likely that they themselves suspected many such things, see how he corrects their infirmity, and removes those suspicions. For as they were going, he began to speak to the crowds. Why "as they were going"? So that he might not seem to be flattering the man. While, however, he corrects the opinion of the people, he does not bring the suspicion of the man himself into the middle, but brings only the solution of the reasonings which were troubling their minds, showing that he knows the secrets of all. For he does not say as he used to say to the Jews: "Why do you think evil?" they were thinking, but that they were ignorant of the things that were being said. Therefore he does not address them sharply, but only corrects their mind, and defends John, and proves that he had not deflected from his former opinion, nor had been changed. For he is not, he says, a man light or fickle, but firm, constant; nor such a one as would betray the things that have been entrusted to him. ^D Yet he arranges these things in such a way that he proceeds not immediately from his own judgment, but from their testimony: showing not only from their own words, but also from their deeds, that they themselves had testified to his constancy. Therefore he says, "What did you go out into the wilderness to see?" as if he were saying, "Why, having left cities and houses, did you all come together into the wilderness? To see a wretched and light man? But that would be against right reason. For you would not be thus argued by that great eagerness with which you flocked into the wilderness—so great a people, so many cities, with such eagerness poured forth into the wilderness and to the Jordan—unless you had hoped to see a man truly great, admirable, and most constant. For you did not go out to see a reed shaken by the wind; for light men, who are carried about here and there, and who now say these things, now those, and stand firm in nothing, are like a reed." And consider how, having dismissed all malice, he now deals only with this, which had entered into them—the suspicion of fickleness, which he strives to remove. "But what did you go out to see? A man clothed in soft garments? Behold, they that wear soft garments remain in the houses of kings." But what he says is of this kind: "Of himself he is not fickle: and this you yourselves have declared by your own eagerness toward him. Nor could it be said that he was indeed constant at first, but afterwards became soft out of luxury. For among men some are born thus, others become such afterwards: as for example, one is irascible by his nature, another falls into this malady of the mind from a long illness. So others are inconstant and light by their nature, others are made such because they have indulged in luxury and pleasure. But John, he says, is not such by nature: for neither did you go out to see a reed, nor did he lose the gift of mind which he had by being addicted to pleasure. For that he does not serve pleasure, his clothing, the wilderness, and the prison argue. For if he had wished to be clothed in soft garments, he would not have cultivated the wilderness, he would not have chosen the prison, but a palace. For it was permitted to him, if he had been silent, to enjoy great honor. And indeed, whom Herod, even while he was rebuking him and in bonds, so revered—surely if he had been silent, he was going to flatter him. When, therefore, he has given the proof of his firmness and constancy by his deeds, how can he justly fall into such suspicions?"

β'. Therefore, both from the place, and from the garments, and from the concourse of the people, he described his character, and afterwards introduced the prophet. For when he had said, "What did you go out to see? A prophet? Yes, I say to you, and more than a prophet": he adds: "For this is he of whom it is written: Behold, I send my angel before thy face, who shall prepare thy way before thee" (Mal. III, 1). When he had first brought the testimony of the Jews, then he presents the prophet. Indeed, he puts the Jewish calculation first, which is the greatest argument, when the testimony of enemies is brought forward; secondly, the life of John; thirdly, his own judgment; fourthly, the prophet, closing their mouths from every side. Then, so that they might not say: "What then, if he was such, has he now been changed?" he added the rest, the garments, the prison, and then the prophecy. But after he had said that he was greater than a prophet...

^A he showed in what respect he was greater. In what, then, is he greater? In that he is near to Him who is coming. For he says: "I send my messenger before your face," that is, near you. For just as with kings, those who drive near the chariot are more illustrious than others, so too John is seen driving near the very presence. See how he showed his excellence even from this; and he does not stop there, but he adds his own verdict henceforth, saying: "Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist." ^B What he says is this: "No woman has brought forth one greater than him." And the declaration is sufficient; but if you wish to learn also from the facts, consider his table, his way of life, the height of his spirit. For he lived as if in heaven, rising above the necessities of nature, and walked a strange path, spending all his time in hymns and prayers, and speaking continuously not with any human being, but with God alone. For he never saw any of his fellow servants, nor was he seen by any of them; he was not nourished with milk, he enjoyed no bed, no roof, no market-place, and nothing else of human things; and yet he was at once mild and vehement. Hear, therefore, how he speaks to his disciples with moderation, how with courage to the crowd of the Jews, how with boldness to the king. For this reason he said: "There hath not risen among them that are born of women a greater than John the Baptist."

But lest again the excess of the praises might produce some absurdity, with the Jews preferring him to Christ, observe how he corrects this too. For just as the crowds were built up by those things from which the disciples were built up, ^C thinking him to be easy [to understand], so too from those things from which the crowds were healed, the harm would have been greater, had they formed a more solemn opinion of him than of Christ from what had been said. Wherefore he also corrects this without suspicion, saying: "But he who is lesser in the kingdom of heaven is greater than he." Lesser in age, and in the opinion of the many; for they even called him a glutton and a wine-drinker; and, "Is not this the son of the carpenter?" and everywhere they belittled him. What, then? he says, was he greater than John by comparison? Far from it. For neither does John, when he says, "He is stronger than I," speak by way of comparison; nor does Paul, when he mentions Moses and writes, "For this man was counted worthy of greater glory than Moses" (Heb. 3. 3), write by way of comparison. And he himself, when saying, "Behold, more than Solomon is here" (Matth. 12. 41), does not say it by way of comparison. But if we should grant that this was introduced by him by way of comparison, it was done by economy on account of the weakness of the hearers. For the people were very much agape for him at that time; and the prison, and his boldness before the king, made him more illustrious, ^D and it was desirable for the time being to accept this among the many. For the Old Testament also knows how to correct the souls of those who have erred in this way, comparing incomparable things by way of comparison; as when it says: "There is none like unto thee among the gods, O Lord" (Ps. 85. 8); and again, "There is no god like our God" (Ps. 76. 14). Some say that Christ said this about the apostles; others, about the angels. When some stray from the truth, they are accustomed to wander in many directions. For what consistency is there in speaking either of angels or of apostles? Otherwise, if he were speaking of the apostles, what prevented him from naming them? For, when speaking about himself, he naturally hides his countenance because of the opinion that still prevailed, and so as not to appear to say anything great about himself; for he is seen doing this in many places. What is "in the kingdom of heaven"? In the spiritual things and in all those things which are according to heaven. And to say, "There hath not risen among them that are born of women a greater than John," was distinguishing John from himself, and thus withdrawing himself.

For even if he himself was born of a woman, yet he was not so in the same way as John; for he was not a mere man, nor was he born in the same way as a man, but through a strange and paradoxical coming. "But from the days of John the Baptist," he says, "until now, the kingdom of heaven suffereth violence, and the violent bear it away." And what consistency does this have with the things said before? It has much, and is very harmonious. For he pushes and urges them henceforth from this point also toward faith in himself; and at the same time he argues in support of what was said before by John. For if until John all things have been fulfilled, I am he who is coming. "For all," he says, "the prophets and the law prophesied until John." For the prophets would not have ceased, if I had not come. Therefore wait for nothing further, nor look for anyone else. For that I am he is clear both from the fact that the prophets ceased, and from those who lay hold of the faith in me day by day. For it is so clear and manifest, that many lay hold of it. And what? Have they snatched it? Tell me. All those who approach with eagerness. Then he also puts another piece of evidence, saying: "If you are willing to receive it, he is Elijah who is to come." For, "I will send to you," he says, "Elijah the Thesbite, who shall turn the heart of the father to the children" (Mal. 4. 5). This, then, is Elijah, if you pay attention with accuracy, he says. For, "I will send," he says, "my messenger before your face" (Ibid. 3. 1). And well did he say, "If you are willing to receive it," showing the non-compulsory nature of it. For "I do not compel," he says. He said this, however, demanding a well-disposed mind, and showing that this one is that one, and that one is this one. For both undertook one ministry, and both became forerunners. Wherefore he did not even say simply, "This is Elijah," but, "If you are willing to receive it, he is," that is, "If you pay attention with a well-disposed mind," showing that there is need of understanding in order to be one with the things occurring. And he did not stop there, but added, "[He is] Elijah who is to come, he that hath ears to hear, let him hear." And he was putting forth so many riddles, rousing them to inquiry. And if they were not awakened even in this way, much less would they have been if it were clear and manifest. For one cannot even say this, that they did not dare to ask, and that he was still inaccessible. For those who asked him about ordinary matters and tested him, and were silenced ten thousand times, and did not desist, how would they not have inquired and asked about the necessary things, if they also desired to learn? For if they asked about the first legal matters, which commandment is first, and...

they desired to be drawn [to the truth]? ^A For when he said, "The violent take it by force," he was exciting their spirit; and when he said, "He who has ears to hear, let him hear," he was doing the very same thing. 16. "But to what shall I liken this generation?" he says. "It is like children sitting in the marketplace and saying, 17. 'We played the flute for you, and you did not dance; we lamented to you, and you did not mourn.'"

The scope of Christ and John was the same. ^B These things again seem not to depend upon the preceding, but they belong to their continuous sequence entirely; for they look to the same sum of the matter, so that it might be shown that John did things consonant with Him, even though what happened seemed opposite: which also was said concerning the questioning. And he shows that nothing pertaining to their salvation had been passed over; which the prophet said regarding the vineyard: "What more shall I do for this vineyard, that I have not done?" (Is. 5:4). For to whom, he says, shall I liken this generation? "It is like children sitting in the marketplace and saying, 'We played the flute for you, and you did not dance; we lamented to you, and you did not mourn.' 18. For John came neither eating nor drinking, and they say, 'He has a demon.' 19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a wine-drinker, a friend of tax collectors and sinners.'" This is what he means: "I and John proceed by an opposite way, yet we do the same thing; just as if hunters, seeing a beast difficult to capture that could head toward the nets by two paths, were to occupy each path individually, and the one might drive it, by the way opposite to the other, so that it must fall into one or the other." For look at the whole human race, how it is accustomed to admire fasting, and likewise an austere and philosophic life. Therefore the matter was so constituted that John from the first age of life should lead this kind of life, so that what he said might be worthy of faith from this. And for what reason, you will ask, did Christ not enter the same way? Indeed, he did enter, when he fasted for forty days, and went about teaching, having nowhere to lay his head; but he did this in another way, so that he might foresee gain therefrom. For it was the very thing, that he held the same way; indeed, it was far greater that he who traveled by that way should celebrate him with his own testimony. Otherwise, indeed, John displayed nothing other than the austerity of life. For he did no sign; Christ, however, had the testimony of both signs and miracles (John 10:41). Therefore, leaving John to be celebrated by his fasting, He held the opposite way, entering into the tables of tax collectors, eating and drinking. ^C But you say, "Is fasting a good and admirable thing?" Therefore it behooved to believe John, and to admit him, and to obey his words. For so those words were going to lead you to Jesus. Or is fasting an onerous and burdensome thing? Therefore it behooved to obey Jesus Christ, and to believe Him who traveled by the opposite way. By either way you were to enter into the kingdom. But they, like a wild beast, were displeased with both. Therefore there is no guilt of those to whom it was not believed, but of those only who did not believe. For no one would simultaneously disparage opposite things, as neither would he praise them.

^D For example, one who approves of a cheerful and relaxed man will not approve of a severe or barbarous one; one who praises the severe man will not praise the joyful one. For the same opinion cannot be approved at the same time as this and that. And therefore he says, "We played the flute for you, and you did not dance"; this is, "I displayed a relaxed life, and you did not obey." And, "We lamented, and you did not mourn"; that is, "John embraced a severe and grave life, and you did not attend." He did not say, "I led that life, he this one," but because one opinion belonged to both, even if their pursuits were opposite, therefore he says their deeds were common. For that he might enter upon an opposite way was done from greater concord, which looked toward the same end. What defense, then, could you have hereafter? Therefore he subjoined: "And wisdom is justified by her children"; that is, "Even if you do not obey, yet you will not be able to accuse me further." That which the prophet says of the Father: "That You may be justified in Your words" (Ps. 50:6). For even if God, while he exercises care for us, should accomplish nothing, yet he fulfills all his own things, so that he does not leave even a shadow of doubt to the impudent and wicked. But if those examples which he uses are vile and uncomposed, do not marvel; for he was fitting himself to the infirmity of the hearers. Since even Ezekiel brings forward many examples opportune for them, and unworthy of the majesty of God (Ezek. 4 and 16). But also this is worthy of his providence. Consider furthermore how they were carried away into opposite opinions from other places also. For when they had said John had a demon, they did not stop here, but said this very thing of Christ who lived in the opposite way: so they were always carried into opinions fighting against themselves. Luke, however, with these brings also another greater accusation of theirs, saying: "And all the people and the tax collectors justified God, having received the baptism of John" (Luke 7:29). Then at last he reproaches the cities, when wisdom was justified, when he demonstrated that all things had been fulfilled. For because he did not persuade those men, he proclaims them miserable; which is worse than if he should terrify them. For indeed he applied both doctrine and miracles. But because they remained in the same unbelief, at last he reproaches them. 20. "Then," he says, "Jesus began to reproach the cities in which most of his mighty works had been done, because they had not repented, saying: 21. 'Woe to you, Chorazin; woe to you, Bethsaida.'" Then, that you may know they are not by nature such as this, he puts the name of that city from which the five apostles had gone forth. For Philip and the two pairs of the leaders were from there. "For if," he says, "in Tyre and Sidon the miracles had been done which were done in you, they would have repented long ago in sackcloth and ashes. 22. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. 23. And you, Capernaum, which are exalted to heaven, will be brought down to hell: for if the miracles had been done in Sodom which were done in you, it would have remained until this day. 24. But I say to you, that it will be more tolerable for the land of Sodom in the day of judgment than for you." He does not without cause put forward Sodom, but to increase the accusation. For it is a great [proof] of wickedness.

when those who are evil do not appear worse merely in comparison with those who were then, but also with those who have ever lived. So also elsewhere he makes a comparison, judging them by the Ninevites and by the Queen of the South; but there, by those who had achieved well, while here, also by those who had sinned, which was much more grievous. Ezekiel also knows this law of judgment; wherefore he said to Jerusalem: "You have justified your sisters in all your sins" (Ezek. 16:51). Thus he is accustomed everywhere to tarry in the Old Testament. And not even there does he stay the discourse, but he also increases the fear, saying that they will suffer things more grievous than the Sodomites and Tyrians, that he might draw them in from every side, both by lamenting and by fearing. ^B

5. Let us also hear these things. For he has appointed a punishment more grievous than that of the Sodomites not only for the unbelieving, but also for us, if we do not receive the strangers who come to us, when he even commanded [the disciples] to shake off the dust; and with very good reason. For they, even if they sinned against the law, did so before the law and grace; but we, after such great care, of what pardon would we be worthy, showing such great inhospitality, and shutting the doors to those in need, and before the doors, our hearing? Or rather, not only to the poor, but even to the apostles themselves? For it is for this reason [we do it] to the poor, because [we do it] to the apostles. For when Paul is read and you do not attend, when John preaches and you do not listen, when will you receive a poor man, if you do not receive an apostle? In order, therefore, that houses may be open to these, and ears to those, let us cleanse the filth from the ears of the soul. For just as filth and mud [clog] the ears of the flesh, so do those harlot-songs, and secular narratives, and debts, and matters concerning usury and loans clog the hearing of the mind more grievously than any filth; or rather, they do not only clog it, but also make it unclean. For those who recount these things pour dung into your ears. And just as the barbarian threatened, saying, "You shall eat your own dung" (Isa. 36:12), and so forth, this also do these [theaters] cause you to endure, not in word, but by their deeds; or rather, even much more grievously. For those songs are more shameful than those things; and what is more grievous is that you do not think that you are harmed by hearing these things, but you even laugh, when you ought to abhor and flee from them. But if they are not abominable, go down into the orchestra, emulate what you applaud; or rather, walk [about] with this very man who moves that laughter there. But you would not endure to do so. Why then do you bestow such honor upon him? And while the laws of the Greeks desire them to be without honor, you receive them into the very heart of the city, as if they were ambassadors and generals, and you summon everyone, so that they may receive dung into their ears. And if a servant utters something shameful in your hearing, he will receive ten thousand lashes; and if a son, or a wife, or anyone else were to do this very thing, you call the matter an insult; but when men covered in lashes and worth three obols call you to hear shameful words, not only are you not indignant, but you even rejoice and applaud. And what could be equal to this madness? But you yourself do not utter these shameful things? And what is the profit? Or rather, where is the proof of this? For if you did not utter them, you would not have laughed while hearing them, nor would you have run with such eagerness toward the voice that shames you. Tell me, do you rejoice hearing those who blaspheme? But do you not tremble, and stop your ears? Personally, I think so. Why then? Because you do not blaspheme yourself. So also do with regard to filth-talking; and if you wish to show us clearly that you do not rejoice to utter shameful things, do not endure to hear them. For when will you be able to become virtuous, being fed on such things heard, when will you endure to bear the sweats for temperance, slowly flowing away from the laughter and the songs and these shameful words? For it is desirable for a soul, having become clean of all these things, to be able to become solemn and temperate, let alone one fed on such things heard. Or do you not know that we have a greater inclination toward wickedness? When, therefore, we even make this a craft and a work, when shall we escape that furnace? Did you not hear Paul saying, "Rejoice in the Lord"? He did not say, "in the devil."

6. When then will you be able to hear Paul? When will you be able to take a remedy for your sins, being drunk always and continuously from that spectacle? For that you come here is not a wonderful or great thing; or rather, it is wonderful. For here you come simply and as a matter of formality; but there, with eagerness and running and much zeal. And it is clear from what you carry home, withdrawing from there. For each of you gathers and carries into the house all the mud poured out to you there through the words, through the songs, through the laughter; or rather, not only into the house, but also into the mind of each one. And you turn away from things not deserving to be abhorred, but you do not hate the abominable things, but even love them. Many, at least, having returned from burials have washed themselves; but withdrawing from the theaters, they have not groaned, nor poured forth torrents of tears; and yet the corpse is not unclean, but sin puts upon you such a stain that not even ten thousand springs can cleanse it, but only tears and confessions. But there is no one who perceives this stain. Since we do not fear what we ought, for this reason we do not fear what we ought not. What is this clamor? What is this noise, and the satanic cries, and the diabolical costumes? One [of them] wears his hair long from the back, as if a youth, and debasing his nature, and in his gaze, and in his posture, and in his garments, and in all things simply, he strives to fashion himself into the image of a delicate girl. Another, someone grown old, contrarily to this one, having removed his hair with a razor, and girded his sides, cutting off modesty before his hair, stands ready to be slapped, prepared to both say and do everything. And the women, with head uncovered, having cast off all shame, stand addressing the crowd, making such a study of shamelessness, and pouring all impudence and lewdness into the souls of the hearers. And there is but one zeal: to uproot temperance from its foundations, to shame nature, to fill the desire of the evil demon. For truly, there are shameful words there, and more shameful postures, and such a haircut, and walking, and dress, and voice, and breaking of melodies, and rotations of eyes, and pipes, and flutes, and dramas, and subjects, and everything absolutely full of the utmost lewdness. When then will you sober up, tell me, when the devil is pouring such unmixed wine of fornication upon you, mixing such cups of intemperance? ^{C D}

prostitution, and fornicating women there; men who are effeminate, and youths who are wanton; all things full of iniquity, and portentous things and monstrosities. Therefore, one ought not to smile at such things, but to weep and groan. ^A What then? Shall we close the orchestra, you say, and shall all things be subverted by your command? Now, certainly, all things are subverted. Whence come those who plot against marriages? Is it not from that stage? Whence those who burrow into marriage chambers? Is it not from that orchestra? Is it not hence that men are burdensome to their wives? Is it not hence that wives are despised by their husbands? Is it not hence that there are many adulterers? Thus, he who subverts all things is he who goes to the theater, and who introduces a heavy tyranny. By no means, you say; rather, it is established by the good order of the laws. For to carry off women, to subject boys to insults, to destroy houses—these things belong to those who occupy citadels. And who, you ask, has become an adulterer from these spectacles? Nay, rather, who has not? If it were permitted to name names, I could say how many husbands these have segregated from their wives, and how many captives those harlots have taken, some of whom they have led away from the marriage bed, and others they have caused not to lead wives at all. What then? Shall we, I pray, subvert all the laws? Nay, rather, by subverting the theaters, we subvert transgressions of the laws. For those who ruin cities are of this number; ^B hence are seditions and disturbances. For those who are nourished by these games, and who sell their voice for the sake of their belly, whose work and duty it is to shout and to do whatever is absurd—these are they who most of all incite the masses, and who make tumults in the cities. For a youth that is idle, brought up in these evils, becomes fiercer than any wild beast.

VII. For why are they sent forth, if not because they inflame the idle populace in vain, and cause the many who are agitated to reap much trouble, and set the harlots against virtuous women? To such a degree of wickedness do they arrive that they do not hesitate even to disturb the bones of the dead. Do these things not arise therefrom, because they are compelled to consume countless sums for that dance of the devil? But wantonness, whence doth it come, and countless other evils? Do you see that it is you who subvert human life while you drag men to these things? I, for my part, deem this a thing to be destroyed. Therefore let us abolish the orchestra, you say. Would that it could be abolished; nay, rather, if you are willing, as far as concerns our part, it is already abolished and subverted. Nevertheless, I do not command this. Give it back to us, standing but not frequented—which would be a greater praise than to destroy it. If not others, at least imitate the barbarians, ^C who lack the indecency of such a spectacle. What excuse, therefore, will be ours hereafter, when we, the citizens of the heavens, inscribed in the choir of the Cherubim, companions of the angels, are worse than the barbarians in this matter, when it is permitted to find six hundred other pleasures greater than these? For if you wish to refresh your soul, go to the orchards, to the river, to the pools: contemplate gardens, hear the cicadas singing; frequent the sepulchers of the martyrs, where there is health of body, utility of soul, and nothing of damage, no repentance after the act, as after those spectacles. You have a wife and children: what pleasure is equal to this? You have a home and friends: these are enjoyable, and they provide great profit along with temperance. For what, I pray, is more pleasant than children? What is sweeter than a wife to those who wish to live lives of continence? A saying of the barbarians is reported, full of philosophy. For, hearing of those wicked theaters and of that importunate pleasure, they said: The Romans, as if they had no children and wives, have devised these pleasures; by which they show that there is nothing sweeter than children and a wife, if one wishes to live honestly. What then, if I show, you say, that no damage emerges from this frequenting? Certainly, even this itself is damage: to spend time in vain and rashly, and to be a stumbling block to others. For if you do not suffer damage yourself, you make another more fond of this spectacle. But how do you not suffer damage, you who provide the occasion for these spectacles? For the prestidigitator, the corrupted boy, the fornicating woman, and all those diabolical choirs cast the cause of the spectacles upon your head. For just as if there were no spectators, there would be none to exhibit such games; so, because there are spectators, they themselves also share in the fire of what is done. And so, even if you could do it without loss of chastity—which is certainly impossible—you will pay grave penalties for the ruin of others, whether of those watching or of those exhibiting the spectacles. And you would have made a greater gain for preserving chastity if you had not come thither. For if you are chaste now, you would be much chaster if you had avoided those spectacles. Let us not, therefore, contend uselessly, nor devise useless defenses. One defense and excuse there is: if we flee the Babylonian furnace, if we dwell far from the Egyptian harlot, even if it be necessary to flee from her naked. For thus shall we also enjoy much pleasure, our conscience not accusing us, we shall live our present life chastely, and we shall obtain future goods, by the grace and kindness of our Lord Jesus Christ, to whom be glory and power, now and always, and unto the ages of ages. Amen. ^D

HOMILY XXXVIII (al. XXXIX)

First, by the praises of John. For since he showed him to be great and admirable, he proved that his words and deeds were worthy of faith, by which he drew them to the knowledge of himself. Second, because he said, *The kingdom of heaven suffereth violence, and the violent bear it away* (Matt. 11:12). For this is of one who incites and impels. Third, because he demonstrated that all the words of the prophets had been fulfilled. For hence it is declared that he was the one foretold by them. Fourth, by showing that all things that had to happen through him had come to pass, and that he remembered the parable of the children. Fifth, by reproaching those who did not believe, and by causing fear...

^A indicate that he is unknown to all, though he is not unknown to him who has the knowledge—which he also directs the Son to state. For he did not speak these things of a God unknown and unrecognized by any one, as Marcion asserts, but he subjected them to accurate knowledge; for we do not know the Son even as we ought to know him: this the Apostle himself declared: *We know in part, and we prophesy in part* (1 Cor. 13. 12). ^B Thereafter, when the desire for the things he had spoken had taken root in them, and he had demonstrated his ineffable power, he then cried out: *Come unto me, all ye that labour and are heavy laden, and I will give you rest* (Matt. 11. 28). Not this one or that one, but all who are in anxiety, who are in sorrow, who are in sins. *Come*, not that I may exact a penalty, but that I may loosen your sins; *come*, not that I seek your glory, but that I thirst for your salvation. I, he says, will provide you rest. He says not, I will make you saved; but what is much greater, I will settle you in complete tranquility.

29. *Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls* (Matt. 11. 29). *My yoke*, he says, *is easy, and my burden is light*. Do not be afraid, he says, when you hear "yoke," for it is easy indeed; and do not fear when I say "burden," for it is light. And as he said above: *Strait is the gate, and narrow is the way* (Matt. 7. 14)? Certainly, if you are slothful, if you are remiss: but if you are perfect, the burden is light. Therefore he said that it was of such a kind. How is it brought to pass? If you are humble, meek, and modest. For this virtue is the mother of all philosophy. Therefore, since you bring forth divine laws, it begins here. This he also does again, and puts forward the reward: for he says, not only is it useful to another, but before all others you prepare rest for yourself. *And ye shall find rest unto your souls*. Even here he now offers that reward, and he makes his discourse more acceptable by taking himself as the example.

3. For why, he asks, do you have no fear if you are humble? Look at me and learn all things from me, and then you will clearly see how much of a good thing it is. Do you see how he shows them everywhere to be in every respect humble? By whom did he do this? *Learn of me*, he says, *for I am meek; and ye shall find rest unto your souls*; by these things which you have gained: *And ye shall find rest unto your souls*; by these things which I bestow: *I will give you rest*, he says; by that which makes the burden light: *My yoke is easy, and my burden is light*. Thus Paul also persuades, saying: *For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory* (2 Cor. 4. 17). And how is the burden light, when he says: *If any man hate not his father and mother; He that taketh not his cross, and followeth after me, is not worthy of me; and, Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple* (Luke 14. 26, 27, 33); when he commands him even to hate his own soul? Paul teaches us, saying: *Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?* (Rom. 8. 35)? And, *The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us* (Rom. 8. 18). ^C They teach you that by the judgment of those who after a thousand stripes returned, having been counted worthy to suffer shame for the name of Christ (Acts 5. 41). If you still fear and tremble, hearing of the yoke and the burden, fear does not arise from the nature of the thing, but from your own sloth; so that if you are prepared and diligent, all things will be easy and light for you. Therefore, as Christ shows us that we must labor, he did not set before us the way as merely burdensome, nor merely easy, but both. For he placed the yoke, and called it easy, and named it a burden, and added that it is light; lest it be thought of as too laborious, or as too easy. And if after all these things virtue still seems difficult to you, reflect that this wickedness, which you are undergoing, is more difficult, not at first saying, *Take my yoke*, but having promised, *Come unto me, all ye that labour and are heavy laden*, declaring that sin is destructive to labor, and that this is heavy to bear. He did not say only to those who are laboring, but also to those who are burdened. This also the prophet described, concerning its nature: *Thy hand presseth me sore* (Ps. 37. 5). That also which Zechariah describes, says that it is a talent of lead (Zech. 5. 7). And experience declares the same. For nothing so burdens the soul, nothing so blinds and weighs down the mind, as the consciousness of sin; nothing so thwarts that will, as the possession of virtue makes it flourish. ^D What, I ask, is more burdensome than to possess nothing, to turn the other cheek, not to render evil for evil, to die a violent death? Yet we philosophize: all these things are light and easy, and bring pleasure. But do not be confused, let us explore them one by one, and, with the face, that which seems most burdensome. Which, I ask, seems grave and burdensome: to care for one belly, or to be involved in a thousand anxieties? To dress a man in one garment, and to seek nothing else, while having many things within; to be tortured day and night, to fear to be guarded by them, to tremble, to be anxious, lest the moths consume them, or a servant flee with them? But however much I may say, I cannot, by the experience of things, portray it. Therefore I would like those who have attained the peak of philosophy to speak, and then you would clearly perceive the pleasure of the thing. And not one of them would accept their poverty, even if offered riches, or would wish to become poor, or to cast off the care of possessions. And what is this? An argument certainly of a most foolish and heavy disease, and one that declares no pleasure.

4. That these things have witnesses among us, who daily lament these anxieties, and think that such a life is no life at all. But they are not such, but laugh, rejoice, and boast not in poverty, but in the glory of their diadem. Again, to offer one's cheek to him who strikes, than to strike, is lighter and more pleasant, if you attend to the fact that from the one comes the beginning, and from the other comes the solution; and that indeed, while you have kindled another to anger, this has extinguished your own flame. That this is not sweet, which is burning, is known to no one. If this is so in bodily things, how much more in those things that concern the soul! What...

^A of these things is not clearly shown by the truth of the actual facts? ^B For I desired that some one of those who have attained the highest pinnacle of philosophy might be present, and then you would clearly perceive the pleasure of the matter. But those who love poverty would not receive even riches if they were offered. And yet you will say, "Would they ever even wish to become poor and cast off the care of their possessions?" But what is this? It is surely an argument of folly and of a most grievous disease, and does not demonstrate that the thing is not pleasurable. ^C For these [the wealthy] lament over their concerns, and think that a life of this sort is not worth living. But those [the philosophers] are not such as these, but they laugh, they exult, and they glory in their poverty no less than kings do in their diadem. ^D Again, to offer your cheek to one who strikes you—if you pay attention—is lighter and more pleasant than to strike back. For from the one arises the beginning of war; from the other, its resolution. By the former method, you have kindled the pyre of another; by the latter, you have extinguished your own flame. That it is sweeter not to be burned than to be burned is known to everyone. If this is so in things pertaining to the body, how much more in those which concern the soul! What...

^A or to be crowned? To engage in pugilism or to wear the prize? To withstand the waves or to reach the harbor? Certainly, it is better to die than to live. For death leads one out of the tempests and dangers, whereas life adds to them, and renders one liable to thousands of plots and necessities, because of which you deemed life unlivable. But if you do not believe what is said, hear from those who saw the faces of the martyrs during the time of their struggles, how, while being whipped and scraped, they were joyful and bright, and thrived and rejoiced more than those who are reclining on a bed of roses. Therefore, Paul also said, when he was about to depart from here and end his life by a violent death: "I rejoice and congratulate you all; and for the same reason, you too rejoice and congratulate me" (Philippians 2:17-18). Do you see with what excess he calls the whole world to the communion of his rejoicing? So great a good did he know the departure from here to be; so desirable did he consider even that death, which is so fearful, to be, and how full of longing and worthy of prayer.

Now, that the yoke of virtue is sweet and light is evident from many other things; but further, if it pleases you, let us see the burdens of sin. Let us bring into the middle the greedy, the hucksters and petty dealers of shameless contracts. What then could be more burdensome than such a business? How many sorrows, how many cares, how many stumbling blocks, how many dangers, how many plots and wars arise for them every day from this gain? How many turmoils and disturbances? For just as it is impossible to see the sea at any time without waves, so one cannot see such a soul without care, and despondency, and fear, and perturbation; ^B but what has gone before gives way to what comes after, and again others follow, and while these have not yet ceased, others are brought to a head. But do you wish to see the souls of the slanderous and the hot-tempered? And what is worse than this torture? What is worse than the wounds they bear within, than the furnace that is perpetually burning, and the flame that is never quenched? But what of those who are lovers of the body and are melted into this present life? And what is more grievous than this servitude? They live the life of Cain, accompanying it with perpetual trembling and fear, lamenting their own end at each of those who are passing away—especially those who belong to them. And what is more unsettled and frantic than the envious? "For learn," he says, "from me, for I am meek and lowly in heart, and you will find rest for your souls" (Matthew 11:29). For gentleness is the mother of all good things. Do not, therefore, fear, nor shrink from the yoke that cures you of all these things, but take it upon yourself with all willingness, and then you will clearly know its sweetness. For it does not rub your neck, but is placed there for the sake of order, and to persuade you to walk harmoniously, and to lead you to the royal road, and to free you from the precipices on either side, and to make you walk the path with ease. Since, therefore, its benefits are so many, its safety so great, its joy so great, let us with all our soul and all our zeal draw this yoke; so that even here we may find rest for our souls, and attain the good things to come, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power, now and always, and for ever and ever. Amen.

HOMILY XXXIX. al. XL.

^C Chap. 12. v. 1. *At that time Jesus went through the grainfields on the Sabbath; and his disciples were hungry, and began to pluck heads of grain and to eat.*

1. *How Christ dissolves the Sabbath.*—Luke says: *On the second-first Sabbath* (Luke 6:1). What is the "second-first"? When the rest is twofold, and both the Sabbath of the Lord and another festival succeed one another. For they call every rest "a Sabbath." And why did He who knows all things lead them from there, if He did not want the Sabbath to be dissolved? He did want it, but not simply; wherefore He never dissolves it without a cause, but by giving reasonable pretexts, so that He might both give rest to the law and not strike them. But there is a time when He even dissolves it primarily, not by necessity of circumstances; as when He smears the clay on the eyes of the blind man; as when He says: *My Father is working until now, and I am working* (John 5:17). He does these things, here indeed glorifying His own Father, there indeed soothing the weakness of the Jews. Which He also constructs here, putting forward the necessity of nature; although in the case of acknowledged sins, there could never be a defense. For neither he who kills can have the anger to put forward, nor he who commits adultery the desire, ^D nor could he hold any other cause; but here, by mentioning the hunger, He freed them from every charge. But you, admire the disciples, who were so constrained and who made no account of bodily things, but set the table of the flesh as a secondary matter, and fought with perpetual hunger, and even so did not depart. For if their hunger had not strongly compelled them, they would not have done even this. What then do the Pharisees? *Seeing it,* he says, *they said to Him: Behold your disciples are doing what it is not lawful to do on the Sabbath.* Here indeed not very strongly (although this was consequential); nevertheless, they are not strongly irritated, but they accuse them simply. But when He stretched out the withered hand and healed it, then they were so turned into beasts, that they even plotted concerning His slaughter and destruction. For where nothing great and noble happens, they are quiet; but where they see some being saved, they grow wild and are disturbed, and are more burdensome than all; so much are they enemies to the salvation of men. How then does Jesus apologize for them? *Have you not read,* He says, *what David did in the temple, when he was hungry, he and those with him? How he entered into the house of God, and ate the loaves of the presence, which it was not lawful for him to eat?*

^A For when he speaks in defense of his disciples, he brings David into the middle; but when he speaks for himself, he mentions the Father. And see how sharply he says: "Have you not read what David did?" For the estimation of this prophet was great, so that afterwards Peter, when defending himself before the Jews, said: "It is permitted me to say freely to you regarding the patriarch David, that he both died and was buried" (Acts 2:29). Why then, when mentioning him here and later, does he not commemorate his dignity? Perhaps because he traced his lineage from him. If the men had been upright and indulgent, he would have adduced the cause of hunger; but because they were wicked and inhuman, he recites the history to them.

Mark, however, says that this was done under Abiathar the priest—not speaking things contrary to history, but showing that he had two names—and adds that he himself gave the loaves to him (Mark 2:26); and at the same time he brings forward a great purgation, that the priest had permitted it; and not only permitted, but even ministered it. Do not tell me that David was a prophet: for not even thus was it lawful, but this prerogative belonged to the priests; therefore he added, "except to the priests alone." For even if he were a prophet, he was not a priest; nay, even if he were a prophet, those who were with him were not; for he gave bread to them as well. What then, you will say, were they equal to David? Why do you mention dignity to me, where the transgression of the law is thought to be involved, and a natural necessity presses? And in this way he clears them from crime, since he who is greater did the same thing. ^B

"For he did not indeed transgress the Sabbath." You say something greater, which demonstrates Christ's wisdom, because, having dismissed the Sabbath, he brings forward another example greater than the Sabbath. For it was not an equal thing to violate that day and to touch that sacred table, which it was not right for anyone to approach. For the Sabbath was often broken—nay, it is always broken, both in circumcision and in very many other works (Num. 28:9), and this was seen to be done in Jericho (Josh. 6:4); but this event only happened then. Wherefore the case is proved by a greater example. Why then did no one accuse David, even if there were a greater matter for accusation, due to the slaughter of the priests, which had its origin from there? But he does not mention that, but remains fixed on the subject proposed.

Then, however, he solves the accusation in another way. In the beginning, he brought David into the middle, repressing their arrogance with the dignity of his person; but after he had repressed them and curbed their pride, he then brings forward a more suitable solution. What was that? "Do you not know that in the temple the priests violate the Sabbath and are without crime?" There, he says, the occasion solved the matter; here, however, the solution is present without an occasion. But he does not solve it thus immediately; rather, he first puts it as a matter worthy of pardon, but later he insists more strongly. For the thing that was more valid should be brought last, even if what was brought first had its own force. For do not tell me that it is not being cleared of a crime to bring another's crime into the middle. For when he who did it is not accused, then that can be used in defense. ^C But he was not content with that, but brings forward what is more consistent, saying that what was done was not a sin: this was a sign of a conspicuous victory, since he showed that he had broken the law—nay, that he had done so twice, both from the place and from the Sabbath; indeed, even three times, because a double work had been done, and he had subjoined another from the priests: and what is greater, that it is no crime. For he says, "They are without crime."

Do you see how many things he posited? The place: for, "in the temple," he says, it was done; the person: namely, "priests"; the time: for "it was the Sabbath"; the thing itself: for "they violate it," he says—for he did not say, "they dissolve it," but what is graver, "they violate it": so that they not only do not pay penalties, but are cleared of the crime; for he says, "they are without crime." But do not think this similar to the former case. For that was done once, and not by priests, and out of necessity; therefore they were worthy of pardon: this, however, occurs every Sabbath, by priests, in the temple, and according to the law. Therefore they are not only worthy of pardon, but even guiltless according to the law. "Nor did I say these things by way of accusation," he says, "nor do I judge them free from guilt by pardon alone, but by a law of justice." And he seems to defend them, while he clears these others of crime.

For when he says, "They are without crime," he adds, "but these are much more so." "But they are not priests." "But they are greater than priests; for the Lord of the temple himself is here; reality, not a figure." Therefore he said, 6. "But I say to you, that something greater than the temple is here." Yet when they heard such things, they said nothing, because it was not a matter of the salvation of man. Then, because that seemed grievous to the hearers, he quickly hid it, again bringing the discourse back to pardon, and not saying it without rebuke: 7. "But if you had known what it is, 'I desired mercy, and not sacrifice,' you would not have condemned the innocent" (Hos. 6:6). Do you see how he again leads the discourse to pardon, and again shows them superior to pardon? "You would not have condemned," he says, "the innocent." Earlier he brought the example of the priests, saying that they were innocent: this, however, he poses from himself; nay, rather even this from the law: for he recited a prophetic saying. ^D Finally he brings forward another cause, saying: 8. "For the Son of Man is Lord of the Sabbath," speaking about himself. But Mark records that he said this regarding the common nature: "The Sabbath," he says, "was made for man, and not man for the Sabbath" (Mark 2:27). Why then was he who gathered wood on the Sabbath punished (Num. 15:32 ff.)? Because if in the beginning laws had been held in contempt, they were scarcely to be kept afterwards. For in the beginning the Sabbath was useful in many grave matters; for example, it caused them to be mild and humane with their neighbors; it taught them God's providence and creation: which Ezekiel says: "He instructed them little by little, that they might abstain from wickedness, and that they might apply themselves to spiritual things" (Ezek. 20). For if, when the law of the Sabbath was given, men had been found to do good things on the Sabbath, and not evil things, they would not have been...

held back. But he who also gave the law of the Sabbath hinted to you even in this, that he wishes them only to abstain from evil things. For do nothing, he says, except what may be done for the soul. And in the temple all things were done, and with more diligence and double the labor. Thus, even through the shadow itself, he was opening the truth to them. Was it then so great a loss, he says, that Christ removed? By no means; but he even greatly increased it. For it was time for them to be instructed in all things by higher principles; and it was not fitting that their hands should be bound—they who were delivered from wickedness and winged toward all good things—nor that they should learn from this that God created all things, nor from this to be gentle, they who were called to the imitation of the very philanthropy of God (For "Be," he says, "merciful as your heavenly Father," Luke 6:36); nor to celebrate only one day, they who were commanded to keep the whole life as a feast. (For "Let us celebrate," he says, "not with the old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth," 1 Cor. 5:8). For there is no need to stand before an ark and a golden altar for those who have the Lord of all dwelling within them, and who converse with Him through all things—through prayer, and through offering, and through the Scriptures, and through almsgiving, and through having Him within. ^A What then is the need of the Sabbath to one who is keeping a feast perpetually, to one who is living in heaven? Let us therefore celebrate a feast without ceasing, and let us do nothing evil; for this is a feast. But let spiritual things be increased, and let earthly things yield to you, and let us keep a spiritual rest, withdrawing our hands from avarice, ridding the body of the superfluous and useless toils, and those which the people of the Hebrews endured then in Egypt. For we who gather gold differ in nothing from those bound to the mud, and working at that brickmaking, and gathering straw, and being scourged. For even now the devil commands us to work with bricks, just as Pharaoh did then. For what else is gold but mud? What else is silver but straw? As straw, at any rate, it kindles the flame of desire; as mud ^B gold renders him who possesses it filthy. For this reason he sent to us not Moses from the desert, but his Son from heaven. If, therefore, after He has come, you abide in Egypt, you will suffer the fate of the Egyptians; but if, leaving that place, you go up with the spiritual Israel, you will see all the mysteries.

4. But not even this is sufficient for salvation. For it is not, as you suppose, only necessary to be delivered from Egypt, but also to cross over into the promise. Since the Jews, as Paul says, both passed through the Red Sea, and ate manna, and drank spiritual drink, yet they all perished. That we therefore may not suffer these same things, let us not be sluggish, nor let us shrink: but when you hear of evil spies even now slandering the narrow and straitened way, and saying the things which those spies said then, do not let us imitate the multitude, but Jesus, the son of Jephunneh, and Caleb; and do not shrink back before you have laid hold of the promise, and entered into the heavens. ^C And do not think the journey is difficult. For if, when we were enemies, we were reconciled to God, much more, having been reconciled, shall we be saved. But it is narrow and straitened, he says, this way. But the former way, through which you passed, was not only narrow and straitened, but also impassable, and full of wild beasts. And just as it was not possible to cross through the Red Sea unless that miracle had occurred, so it was not possible for those who remained in the former life to ascend into heaven, unless the baptism had appeared in the midst. If then the impossible has become possible, much more will the difficult be easy. But that, he says, was by grace alone. For that very reason you should be the more confident. For if, where it was grace alone, it cooperated, where you also show labors, will it not much more work with you? If it saved you when idle, will it not much more help you when working? ^D Above, therefore, I was saying that you ought to be confident from what was impossible and difficult; but now I will say this, that if we are sober, these things will not even be difficult. For behold, death has been trampled, the devil has fallen, the law of sin has been extinguished, the grace of the Spirit has been given, life has been contracted into a short span, the burdens have been lightened. And that you may learn these things even from the deeds themselves, consider how many have surpassed the commandments of Christ; yet you even fear the measure itself! What then will you have for an apology, when, others leaping beyond the starting-lines, you are sluggish toward the things ordained? For we exhort you to give alms from what you have, but another has even stripped away all that he had; we ask you to live temperately with your wife, but another has not even touched marriage; and we exhort you not to be envious, but we have another who even gives up his own soul for love; and we exhort you to be forgiving and not harsh to those who sin, but another, while being struck, even turned the other cheek. What then shall we say, tell me? What shall we answer in defense, not even doing these things, while others so much surpass us? They would not have surpassed them, if the ease of the affair were not great. For who is more comfortable, he who envies the goods of others, or he who shares the joy and rejoices? Who suspects all things and trembles continually, the chaste man, or the one who commits adultery? Who is gladdened by good hopes, the robber, or he who shows mercy and shares his own with the needy? Considering these things, then, let us not grow slack toward the courses for the sake of virtue, but with all readiness having stripped ourselves for these noble struggles, let us labor for a short time, that we may receive the perpetual and unfading crowns; which may it be granted that we all attain, by the grace and philanthropy of our Lord Jesus Christ, to whom be glory and power unto the ages of ages. Amen.

HOMILY XL. (al. XLI.)

^A CHAPTER 12, verse 9. *And when he was departed thence, he went into their synagogue: 10. and behold, there was a man which had his hand withered.*

When the Pharisees were accusing the disciples, and the apostles were defending their actions—but other evangelists say that it was Jesus who, having brought the man into the midst, asked them, "Is it lawful to heal on the Sabbath days?" (Mark 3, 4; Luke 6, 9)—observe the mercy of the Master. He set the man in the midst, that the very sight might soften them, and that by the spectacle of the suffering they might lay aside their wickedness, and, by reverence for the man, calm their inhumanity. But they, being untamed and inhuman, chose rather to harm the glory of Christ than to see him healed; showing their badness on both sides, both in that they opposed Christ, and in that they did so with such contention that they even interfered with the benefits bestowed upon others.

Other evangelists say that He asked the question; but here it is said that He was questioned: *And they asked him,* it says, *saying, Is it lawful to heal on the Sabbath day? that they might accuse him.* It is likely that both occurred. For being wicked, and knowing that He would undoubtedly come to the cure, they sought to anticipate Him with the question; hoping that they would prevent Him in this way. Therefore they asked, "Is it lawful to heal on the Sabbath?" not to learn, but to find matter for accusation. Even though the act itself would have been enough for them to wish to accuse Him, they sought to catch an occasion from His words, so that they might prepare for themselves more room for calumny.

The benign Lord does both; He answers, teaching us modesty and meekness, and turns the whole matter back upon them, showing their inhumanity. He places the man in the midst; not because He feared them, but for their own benefit, that He might call them to mercy. But since not even in this way did He soften them, then, it says, *He was grieved, and was angry at the hardness of their hearts* (Mark 3, 5), and said:

11. *What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out? 12. How much then is better a man than a sheep? Wherefore it is lawful to do well on the Sabbath days.*

That they might not act impudently, and that they might not accuse Him as a transgressor, He reasons with them by this example. But do you mark for me how variously and how appropriately He prepares defenses everywhere concerning the breaking of the Sabbath. For where He healed the blind man and made clay, He did not defend Himself, though they accused Him (John 9): for the mode of creation there displayed demonstrated that He was the Lord of the law. But in the case of the paralytic (Matt. 9), who carried his bed, while they accused Him, He defends Himself sometimes as God, sometimes as man: as man, when He says, "If a man on the Sabbath day receive circumcision, that the law should not be broken (and He did not say, 'that a man should be helped'), are ye angry at me, because I have made a man every whit whole on the Sabbath day?" (John 7, 23)?—but as God, when He says, "My Father worketh hitherto, and I work" (John 5, 17).

^B But concerning the apostles, being accused, He says: "Have ye not read what David did, when he was an hungered, and they that were with him? how he entered into the house of God, and did eat the shewbread?" (Matt. 12, 3, 4). He also brings in the priests as examples. Here again, "Is it lawful to do good on the Sabbath days, or to do evil? What man shall have one sheep?" (Mark 3, 4). For He knew that they were more greedy for money than endowed with humanity. Further, another evangelist (Ibid. v. 5) says that He *looked round about on them* when He asked this, to fascinate them, as it were, with His look; but not even so were they made better. Here indeed He only speaks, elsewhere He even lays on hands to heal. Yet nothing of these things attracted them to meekness; but the man was healed, while they were made worse by his restoration to health. He wished to save them before the sick man, and tried numberless ways of healing, and by the things He had done before, and by the things He was saying; but since they were suffering from an incurable disease, He set Himself to the work.

13. *Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.*

What then do they do? *They go out,* it says, *and took counsel against him, how they might destroy him.* Nothing injured, they sought to kill. So great is envy, an evil thing. For it always attacks not only strangers, but also relatives. Mark says that they took counsel about this with the Herodians (Ibid. v. 6). What, then, does that meek and mild One do? When He had learned these things, He withdrew.

15. *But Jesus knowing it, he withdrew himself from thence.*

Where are those who say that signs ought to be performed? For to these He shows that a wicked soul does not yield even to signs, and He shows that the disciples were accused without cause. Furthermore, this is to be observed, that they were more enraged by the benefits bestowed upon their neighbor, and that when they see someone liberated either from disease or from wickedness, then they accuse, then they are ferocious. For when He was about to lead the harlot to repentance, they calumniated Him; and when He was eating with publicans, similarly: just as now when they saw the hand restored.

Do you, however, consider how He does not cease from the care of the sick, and yet mitigates their envy. *And great multitudes followed him, and he healed them all; 16. and he charged them that they should make him not known.*

Multitudes everywhere marvel and follow; but they do not desist from wickedness. Then, that you may not be troubled about the deeds and their incredible fury, He brings in the prophet foretelling these things. For so great was the accuracy of the prophets that they would not even leave out these things, but prophesied His ways and His movements, and also with what mind He did these things; that you may learn that they spoke, the Spirit moving them. For if the secrets of men cannot be known, much more the purpose of Christ cannot be learned, unless the Spirit reveals it. What then did the prophet say?

^A *and he will proclaim judgment to the nations. 18. He will not contend, nor will he cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and a smoking flax he will not quench, until he brings forth judgment unto victory; and in his name the nations will hope.* He celebrates his gentleness and his ineffable power, and opens a wide and effective door to the nations, and predicts the evils that were to overtake the Jews, ^B and shows his harmony with the Father. *For behold,* he says, *my Servant, whom I have chosen, my beloved, in whom my soul is well pleased.* And if he chose him, it is not as one who opposes him that he dissolves the law, nor as one who is an enemy of the Lawgiver, but as one of like mind and performing the same deeds. Then, proclaiming his gentleness, he says: *He will not contend, nor will he cry out.* For he indeed wished to heal by their means; but since they were repulsed, he did not fight against this either. And showing both his own strength and their weakness, he says: *A bruised reed he will not break.* For it was easy to break them all like a reed; and not just a reed, but one already broken. *And a smoking flax he will not quench.* He here exhibits their anger that was being kindled, and his own strength that was sufficient to destroy their anger and extinguish it with all ease; ^C whence his great long-suffering is shown. What then? Shall these things always be? And will he endure to the end those who devise such things and rave? Far from it; but when he has shown his own things, then he also performs those. For he declared this by saying: *Until he brings forth judgment unto victory; and in his name the nations will hope*; just as Paul also says: *Being ready to punish all disobedience, when your obedience is fulfilled.* What does it mean, *When he brings forth judgment unto victory*? When he has fulfilled all things from himself, he says, then he will also bring in the vengeance, and a perfect vengeance. Then they will suffer terrible things, when the trophy stands bright, ^D and his righteousness prevails, and he leaves them no shameless excuse for contradiction. For he knows how to call judgment righteousness. But the things of the dispensation will not stop there, in the condemnation of those who disbelieved alone, but he will also draw the inhabited world. Therefore he also added: *And in his name the nations will hope.* Then, that you may learn that this too is according to the will of the Father, the prophet in the prologue also guaranteed this with the preceding things, saying: *My beloved, in whom my soul is well pleased.* For the beloved, it is clear that he was doing these things according to the will of the Beloved. *Then they brought to him a demoniac, blind and dumb, and he healed him, so that the blind and dumb man both spoke and saw.*

3. Christ the Benefactor excites the envy of the Pharisees. Envy is a great evil. His remedies. — The malice of the devil

^A I ask, that envy is a wicked thing? Who is so ignorant? Yet these same people hold the same opinion regarding fornication and adultery as they do regarding this matter. When did anyone ever ask God to be propitious to him for this disease, so as to be healed? No one, ever; but if he fasts and gives but a little money to the poor, even if he were a thousand times envious, he thinks he has done nothing grievous, although he is held by the most wicked of all passions. Whence, then, did Cain become so wicked, whence Esau, whence the sons of Laban, whence the sons of Jacob, whence Core, Dathan, and Abiron, whence Mary, whence Aaron, whence the devil himself? ^B To envy is to do harm, but to turn the sword against oneself. For in what did Cain harm Abel? He sent him the sooner—even against his will—into the kingdom, while he himself became entangled in a thousand evils. In what did Esau harm Jacob? Was not the one wealthy and enjoying a thousand blessings, whereas the other fell from his father’s house and, after the treachery laid for him, wandered in a foreign land? And what of the sons of Jacob? Did they make Joseph worse off, even if they had come to the point of bloodshed? Did not they suffer famine and endure the most extreme dangers, while he became king over all of Egypt? For by how much you labor with envy, by so much the greater do you procure blessings for the one whom you envy. For God, who overlooks all things, when He sees one being harmed who has done no harm, lifts him up and makes him more illustrious, but punishes the envious. ^C For if He does not let those who rejoice at the evils of their enemies go unpunished (for "do not rejoice," He says, "at the downfall of your enemies, lest God see it and it be displeasing to Him" [Prov. 24:17-18]), much less those who envy ^D those by whom they have not been harmed at all. Let us, therefore, cut out this many-headed beast. For there are many species of envy. For if he who loves one who loves him has no advantage over the tax collector, who hates one who does him no harm—where will he stand? How will he escape hell, having become worse than the Gentiles? ^A For this reason I am very pained, because we, who have been commanded to imitate the angels, or rather the Lord of the angels, imitate the devil. For there is much envy even in the Church, and much more among us [the clergy] than among the subjects. Therefore, let the discourse be turned to us. For why, tell me, do you envy your neighbor? Because you see him enjoying honor and fame? And do you not consider how much evil these honors bring to those who are not attentive? They exalt them into vainglory, into pride, into arrogance, into haughtiness, making them more negligent; and besides these evils, they quickly wither. And—which is the most grievous thing—the evils brought in from this source remain immortal, whereas the pleasure, as soon as it appears, has flown away. Are these the causes, I ask, for which you envy? ^B But he, you say, has great power with the ruler, turns everything upside down at his whim, punishes those who oppose him, lavishes benefits upon his flatterers, and enjoys great power. These are the words of worldly men. For no thing can cause pain to the spiritual man. For what evil will it do him? Will it cast him down from his dignity? And what is this? For if it is done justly, that will be useful to him; for nothing is so displeasing to God as one who performs the priesthood unworthily. But if it is done unjustly, the fault will be with the one who deposes, not with the one deposed; for he who suffers anything unjustly, if he bears it bravely, gains from this greater liberty and confidence before God. Let us not, therefore, have as our goal to enjoy power, honor, or authority, but to be occupied ^C in virtue and philosophy. For dignities induce one to perform many things not pleasing to God, and there is need of a great soul to use dignity and power correctly; but he who is thrust down from his dignity is a philosopher whether he wills it or not, while he who enjoys it suffers something similar to one living with a beautiful girl who is prevented by law from ever looking at her with lascivious eyes. Such is power. And therefore it has induced many, almost against their will, to inflict insult, has incited them to anger, has removed the bridle from their tongue, has torn down the door of their mouth, like a wind it agitates the soul on every side, and sinks the boat into the abyss of evils. ^D What, then, do you admire and deem worth envying in such danger? And what is this madness? Along with the things said, consider how many enemies and accusers, how many flatterers he has surrounding him. Are these things, then, I ask, worthy of being called blessed? Who could say this? But, you say, he is celebrated among the people. And what is this? For the people is not God, to whom he is to render an account of his life. Therefore, when you say "the people," you mention nothing other than obstacles, crags, shallows, and hidden rocks. For that fame in the people, by how much more splendid it renders him, by so much is it exposed to greater dangers, cares, and griefs. For one who is such cannot stand still nor breathe, since he has so bitter a master. And what do I say "stand still or breathe"? Even if he were possessed of a thousand good works, he enters into the kingdom with difficulty. For nothing is accustomed to weaken [the soul] like the estimation of the many, which makes men timid, base, and sycophantic. Why, then, did the Pharisees say that Christ was possessed by a demon? Was it not because they were hunting for the estimation of the crowd? Why, however, did many have the right opinion about Him? Was it not because they were not held by this disease? For nothing, nothing certainly makes men so wicked and so foolish as to swoon over the estimation of the many; nothing renders them so approved and adamant as to despise fame. Therefore, everyone has need of a most courageous soul to be able to resist the onset and power of this wind. For when he does something prosperously, he puts himself before everyone; when the contrary happens, he wishes to undermine himself; and this to him is both hell and kingdom at once, when he is overwhelmed by this disease of the soul. ^A ...with lamentations and tears? Certainly this is plain to everyone. And you do the same when you envy him who is so celebrated, as if one, seeing a man in chains and beaten with scourges, dragged by ten thousand wild beasts, were to envy him his stripes and wounds. For as many men as are in the crowd, so many chains does he have, so many masters; and what is more grievous, there are different opinions for each, and they all determine whatever comes into their minds about those who are serving them, examining nothing, but confirming whatever has seemed good to this one or that one. What, pray, is more grievous than such billows and such a tempest? For such a one is easily inflated at once by pleasure, and easily submerged again, always in the instability of life, never remaining in tranquility. For before he comes into the theater of the assembly, and before he begins his laborious oration, he is anxious and trembling; but after the theater is dissolved, either in sadness

[GREEK COLUMN] 143 27 sions: *It is better to go to the house of mourning than to the house of feasting.* Wherefore Christ also blesses some, saying, *Blessed are they that mourn* (Matt. 5. 5); but laments others: *Woe unto you that laugh, for ye shall weep* (Luke 6. 25). And very reasonably. For in luxury the soul is more relaxed and soft; but in mourning it is constrained and sober, and is delivered from the whole swarm of passions, and becomes loftier and stronger. Knowing all these things, then, let us flee the glory that comes from the many and the pleasure from it, that we may obtain the glory that truly is and abides forever; of which may we all be counted worthy, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power unto the ages of the ages. Amen.

HOMILY XLI

^A*And Jesus, knowing their thoughts, said unto them: Every kingdom divided against itself shall be brought to desolation; and every city or house divided against itself shall not stand. And if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand?*

1. ^B And they had already accused him of this, that he cast out demons in Beelzebub. But at that time he did not rebuke them, giving them [the opportunity] to know his power from the many signs, and to learn of his greatness from his teaching. But since they persisted in saying the same things, he rebukes them henceforth; indicating his divinity first by this, that he brings their secret thoughts into the open; and secondly, by the very ease with which he casts out the demons. And yet the accusation was very shameless. For as I said, envy does not seek what to say, but only that it may say something. Yet even so, Christ did not despise them, but defends himself with the gentleness that becomes him, instructing us to be mild towards our enemies; and even if they say such things, ^C as are neither consistent for us [to hear], nor have any reasonable grounds, we are not to be troubled or disturbed, but with all long-suffering present them with a defense. Which is what he was doing especially then, providing the greatest proof that what had been said by them was false. For it was not the work of one possessed by a demon to demonstrate such gentleness; it is not the act of one possessed by a demon to know secret things. And indeed, both ^D because such a suspicion was exceedingly shameless and because of fear of the many, they did not dare to publish these charges, but turned them over in their minds. But he, showing them that he knows even those [thoughts], does not [formally] bring the accusation, nor does he expose their wickedness; but he brings the solution, leaving the conviction to the conscience of those who had said [these things]. For his only concern was to benefit those who were sinning, not to expose them. And yet, if he had wished to extend his discourse and to make them ridiculous, and along with this to demand from them the ultimate penalty, there was nothing to hinder him; yet, having passed over all these things, he looked to one thing only—not to make them more contentious, but more gentle, and in this way to make them more fit for correction. How then does he defend himself to them? He says nothing from the Scriptures (for they were not attending, but were ready even to misinterpret), but from things commonly occurring. For *every kingdom,* he says, *divided against itself shall not stand*; and a city and a house, if it be divided, is quickly dissolved. For external wars do not destroy as much as civil ones. For this also happens in bodies; this happens even in other matters; but for the time being he brings examples from things better known. And yet what is stronger than a kingdom on earth? Nothing; but nevertheless, it is destroyed when it is factious. And if there he blames the mass [of the people] because of the events, as breaking itself in pieces, what would you say about a city? What about a house? For even if it be something small, even if it be great, if it is factious against itself, it is destroyed. If, therefore, I, having a demon, cast out demons by that same [power], there is faction and fighting ^B between demons, and they stand against each other. And if they stand against each other, their strength has perished and is corrupted. For *if Satan cast out Satan* (and he did not say, "the demons," showing the great concord that exists among them toward one another), *he is divided against himself,* he says. And if he is divided, he has become weaker and has perished; and if he has perished, how is he able to cast out another? Did you see how great is the mockery of the accusation? How great the foolishness? How great the battle? For it is not possible to say at one and the same time that he stands and that he casts out the demons; and to say that because of this he stands, because of which it was likely he should have been destroyed. And this is the first solution; ^C the second after that, is about his disciples. For he does not always resolve their objections in only one way, but also in a second and third, wishing to silence their shamelessness out of superabundance. Which he also did in the case of the Sabbath, bringing David into the midst, the priests, and the testimony that says, *I desire mercy and not sacrifice*, and [explaining] the reason for the Sabbath, for the sake of which it came to pass; *for the Sabbath was made for man*, he says. This is what he does here also. For after the first solution, he comes to a second, which is clearer than the former. *For if I*, he says, *cast out demons in Beelzebub, in whom do your sons cast them out?* ^D See here too his gentleness. He did not say, "My disciples," nor, "My apostles," but, "Your sons," so that, if they might wish to return to the same nobility as them, they might receive from this abundant opportunity; but if they were ungrateful and persisted in the same things, they might no longer have a shameless excuse to say. What he says is like this: "In whom do the apostles cast them out?" For they were already casting them out, because of having received authority.

But yet they did not accuse them at all. For they were not fighting against the facts, but only against the person. Therefore, to show that those men had spoken merely out of envy, he brings the apostles into the middle of the issue: "For if I cast them out in this way, how much more do they, who have received authority from me?" ^A Yet you have said nothing of the sort to them. Why then do you accuse me, who am their author, while you let them go free from the charge? This will not free you from punishment, but will subject you to a greater condemnation; therefore he added: *They shall be your judges.* For since they are risen from among you, and practice these things, since they continue in obedience and submission to me, it is clear that they will condemn those who do and say the opposite.

28. *But if I by the Spirit of God cast out demons, then the kingdom of God has come upon you.* What is "the kingdom"? My advent. See how he again entices and heals them, drawing them toward the knowledge of himself, and showing that they are fighting against their own goods and contending against their own salvation! For he says, when you ought to rejoice and exult because he who is to bestow those great and ineffable things—which the prophets long ago proclaimed—has arrived, and that the time for you to obtain blessings has come, you do the opposite; not only do you not receive the goods, but you even slander them and invent causes. ^B Matthew indeed says: *But if I by the Spirit of God cast out...* while Luke says: *But if I by the finger of God cast out demons* (Luke 11:20), showing that it is a work of the greatest power to cast out demons, and not of some ordinary grace. But from this he seeks to reason and to say: "If this is so, then the Son of God has arrived." But he does not say this openly, but rather obscurely, so that it might not be burdensome to them, indicating it by saying: *Then the kingdom of God has come upon you.* Do you see his vast wisdom? From the very things they objected against him, he conspicuously shows his own advent. Then, in order to draw them in, he does not say simply, "The kingdom has arrived," but adds, *upon you*; as if to say, "The blessings are coming upon you." Why then are you senseless toward your own goods? Why do you fight against your own salvation? This is that time which the prophets long ago foretold: this is the sign of the arrival ^C proclaimed by them, namely that these things are happening by divine power. That they are happening, you know yourselves; but that it is by divine power, the facts themselves cry out. For it is not possible that Satan is now stronger; rather, of necessity he is weak. But it is not possible for a weak one to cast out a strong demon. He was saying these things to show the power of love, and the weakness of dissension and strife. And therefore he himself frequently exhorts the disciples concerning love, and declares that the devil does nothing but attempt to take it away.

Therefore, after the second solution, he brings in a third, saying: 29. *Or how can one enter into the house of a strong man and plunder his goods, unless he first binds the strong man, and then he will plunder his house?* That Satan cannot cast out Satan is clear from the preceding arguments; that no one at all can cast him out unless he has first overcome him, is confessed by all. ^D What, then, is concluded from these things? That which was said before, but much more powerfully. It is so far, he says, from the truth that I use the devil as an assistant, that I even fight against him and overcome him; the proof of which is that I plunder his vessels. See how the opposite of what they were trying to establish above is demonstrated. For they wanted to show that he does not cast out demons by his own power; but he demonstrates that he is not only casting out the demons, but is holding their prince bound by his power, and that he has already overcome him by his own authority—a fact proven by the things that have happened. For if this one is the prince, and the others are his subjects, how could they be plundered if he were not first overcome and yielding? To me, it seems there is a prophecy here in what is said. For the demons are not the only vessels of the devil, but also the men who work according to him. It is plain therefore that it is said here that he will not only cast out demons, but will also eliminate error from the whole world, and will dissolve the deceits of the devil, and will render all that belongs to him useless. And he did not say, "He will seize," but *He will plunder*, declaring that this is done with power. Not as if the devil is truly strong—far from it—but signifying the former tyranny established through our negligence.

30. *He who is not with me is against me, and he who does not gather with me scatters.* Behold the fourth solution. What do I desire? he says. To offer gifts, to teach virtue, to announce the kingdom. What do the devil and the demons desire? The opposite of these things. How then would he who does not gather with me, nor is with me, be going to work with me? And why do I say "to work with me"? Rather, he works the opposite; for he desires to scatter what is mine. He therefore who not only does not work with me, but even scatters, how could he show such great concord with me as to cast out demons with me? But this it is likely he said not only regarding the devil, but regarding himself, as one who is against the devil and scatters the things that are his. And how, you ask, does "he who is not with me" mean "he is against me"? It means it by the very fact that he does not gather. If this is true, then much more so is it true of him who is against him, that he does not work with him. For if he who does not work with him is an enemy, much more is he who fights against him. All these things, moreover, he says to show that he has great enmity with the devil. Tell me, I pray, if someone, when there is a battle, refuses to be of help, would he not, by that very fact, be against you? And if he says elsewhere, *He who is not against you is for you* (Luke 9:50), this is not contrary to this statement. For here he shows him to be an adversary to them, whereas there, he shows him to be an adversary only in part. For, *In your name,* he says, *they cast out demons* (Matt. 7:22). But to me, it seems he is indicating the Jews here, whom he places with the devil. For they too were opposing him, and scattering what he had gathered. That he was indicating them, he declared with these words: 31. *Therefore I say to you, every sin and blasphemy will be forgiven to men.* For after he had answered and solved the objection, and had shown that they were acting foolishly and impudently, he finally terrifies them. For this is no small part of counsel and correction, not only to answer objections and persuade, but also

to threaten, which he does in many places as he gives laws and advice. ^C 63. But the things said may seem to have much obscurity; yet if we pay attention, it will have an easy solution. Therefore it is good to hear his words first. "Every sin and blasphemy," he says, "shall be forgiven to men; but the blasphemy against the Spirit shall not be forgiven them. And whoever says a word against the Son of man, it shall be forgiven him; but whoever says it against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in the coming one." What then is it that he says? "You have said many things against me, that I am a deceiver, that I am an adversary to God. These I forgive you if you repent, and I do not demand penalties from you; but the blasphemy against the Spirit shall not be forgiven, not even to those who repent." And how could this make sense? For even this was forgiven to those who repented. Many at least of those who said these things believed later, and all things were forgiven them. What then is it that he says? That this sin is beyond all others unpardonable. Why so? Because they were ignorant of who He was, but they had received sufficient proof of the Spirit. For the prophets spoke what they spoke through Him, and all in the Old Testament had very great understanding regarding Him. What, then, he is saying is this: "Let it be that you stumble against me because of the flesh I am clothed in—but can you also say regarding the Spirit that we do not know Him? For this very reason, the blasphemy against Him will be unpardonable for you, and here and there you shall pay the penalty." For many were punished here only, as the one who committed fornication, as those who partook of the mysteries unworthily among the Corinthians; but you shall pay both here and there. So, as many things as you blasphemed against me before the cross, I forgive; and also the very daring act of the cross; and you shall not be condemned for unbelief alone. (For not even those who believed before the cross had a complete faith. And in many places he instructs them not to reveal him before the passion; and on the cross he said this sin was forgiven them.) But what you have said concerning the Spirit, these things will not have pardon. For that he is speaking about those things said against Him before the cross, he adds: "Whoever says a word against the Son of man, it shall be forgiven him; but whoever says it against the Holy Spirit, no longer." Why? Because this is well-known to you, and you act shamelessly in the face of what is plain. Even if you say you are ignorant of me, you surely do not ignore that casting out demons and performing healings is the work of the Holy Spirit. Therefore, you are insulting not me alone, but the Holy Spirit as well. ^D Wherefore the penalty for you is inexorable both here and there. For of men, some are punished both here and there; some here only; some there only; some neither here nor there. Here and there, as these very men; (for they paid the penalty here when they suffered those incurable things at the 450 time of the city’s capture; and there they shall suffer the most grievous one;) as the citizens of Sodom, as many others. There only, as the rich man being roasted, and not being lord of even a drop. Here only, as the one who committed fornication among the Corinthians. Neither here nor there, as the apostles, as the prophets, as the blessed Job; for what they were suffering was not of punishment, but of struggles and wrestlings.

4. Let us strive, then, to be in the lot of these; if not of these, then at least of those who wash away their sins here. For that judgment is fearful, and the vengeance is inexorable, and the punishment incurable. But if you wish not to pay the penalty here, judge yourself, demand accounts of yourself. Hear Paul saying that if we judged ourselves, we would not be judged. If you do this, proceeding on the path, you will come even to the crown. And how, you say, shall we demand of ourselves the penalty? Lament, groan, humble yourself, afflict yourself, recall your sins according to their kind. This is no small torture for the soul. Whoever has been in compunction knows that the soul is most of all punished by this. Whoever has been in memory of sins knows the pain that comes from it. For this reason, God sets righteousness as the prize for such repentance, saying: "Do you first name your sins, that you may be justified" (Isai. 43:26). For it is not, it is not a small thing for correction, to gather all your sins together, and to turn them over and ponder them continually by their kind. For he who does this will be so moved to compunction that he will no longer think himself worthy of living; but he who thinks this will be softer than any wax. Do not tell me only of fornication, nor of adultery, nor of those things obvious and acknowledged by all; but gather also the secret plots, and the slanders, and the abuse, and the vainglorious thoughts, and envy, and all such things. For these, too, will bring no small punishment. For the abuser shall fall into hell; and he who is drunk has nothing in common with the kingdom; and he who does not love his neighbor offends God, so that he is not even profited when he bears witness; and he who neglects his own has denied the faith; and he who overlooks the poor is sent into the fire. Do not, therefore, think these things are small, but gather them all, and write them as in a book. For if you write them, God blots them out; just as if you do not write them, God both records them and demands the penalty. Therefore, it is much better for them to be written by us and blotted out from above, than the contrary, that we forgetting them, God should bring them before our eyes on that day. Lest this happen, let us ponder all things with accuracy, and we shall find ourselves liable for many things. For who is clean of covetousness? Do not tell me of the measure, but that in the small we shall pay the same penalty, consider this, and repent. Who is clean of abuse? Who has not insulted his neighbor? Who has not been enraged? Who has not looked with intemperate eyes? Who has not sworn? Who has not perjured himself? Who has not served mammon? I could produce greater things than these: but these are enough.

451 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. are enough, and could lead to compunction, unless someone be stony and utterly devoid of all sense. For if each of them casts into Gehenna, what will they not do when all are combined? How then, you ask, can we obtain salvation? If we apply the opposite remedies, such as almsgiving, prayers, compunction, repentance, humility, a contrite heart, [and] the contempt of present things. For God has opened six hundred ways of salvation, if we are willing to attend. Let us therefore apply our mind, and heal our wounds through all these means, dispensing alms, restraining anger against those who have harmed us, giving 452 thanks to God for all things, fasting according to our strength, praying with a sincere heart, [and] making friends for ourselves from the mammon of iniquity. For in this way we shall be able to obtain both the forgiveness of sins and the promised goods: to which may we all be deemed worthy, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

HOMILY XLII.

^A 1. Again, He puts them to shame in another way, and is not satisfied with the former refutation. He does this, not to defend Himself from blame (for what had already been said was enough), but to lead them to correction. And what He says means this: None of you blames those who are healed, as if they were not truly healed, nor did He say that it is a bad thing to be freed from a demon. Even if they were exceedingly impudent, they could not say that. Since, therefore, they were unable to decry the works themselves, but slandered Him who was performing them, He shows that their accusation is at odds with both common logic and the consistency of the facts. Which is a sign of great impudence: not only to act wickedly, but also to fabricate things that are contrary to ^B the common sense of all. And see how far He is from contentiousness in what He puts forward. For He does not say, "Make the tree good, because its fruit is good," but, checking them significantly, and demonstrating both His own meekness and their impudence, He says: "If you wish to reproach the works, I do not forbid it—only do not accuse me of things that cannot hold together or be spoken consistently." For thus they could be more clearly exposed as speaking impudently against facts that were most manifest. "Therefore," He says, "you act maliciously in vain, and do not speak consistently." For the difference between trees is known from the fruit, and not the fruit from the tree; but you do the opposite. Even if the tree is the cause of the fruit, nevertheless the fruit reveals the nature of the tree. But it was consistent for you to reproach the works and us together, or, if you praised the works, not to accuse us who perform them. Now, however, you do the opposite; for since you cannot slander the works, which are the fruits, you pass an opposite judgment against the tree, by calling me demon-possessed, which is a sign of extreme madness. For what He said before, He also asserts now, that a good tree cannot bear bad fruits, nor a bad tree good ones. ^C Thus, it is clear that their accusations have nothing consistent, nothing derived from the nature of things. Then, because He is not speaking for Himself, but for the Spirit, He inveighs against them sharply, saying: *“You generation of vipers, how can you speak good things, when you are evil?”* This, in truth, is characteristic of both an accuser and one demonstrating the proof of his words. "For behold," He says, "since you are corrupt trees, you cannot bear good fruit." I do not wonder, therefore, that you speak such things; for you have been ill-reared, you have sprung from evil ancestors, and you possess a corrupt mind. And see how accurately He has arranged His accusation, providing them with no loophole. He did not say, "How can you speak good things, since you are a generation of vipers?"—for that would have nothing to do with it—but, "How can you speak good things, since ^D you are evil?" He called them "generation of vipers" because they boasted of their ancestors. Showing, therefore, that no profit accrued to Him from that, He thrusts them out of the kinship of Abraham, and gives them ancestors of the same character, stripping them of their former nobility. *“For out of the abundance of the heart the mouth speaks.”* Here again, He shows His divinity, which knows the secrets, and that they would have to render an account not only of words, but also of evil thoughts; and that God knows these. He says, indeed, that even men can know these things; because it is a consequence of nature that if wickedness abounds within, it is poured out externally through the words of the mouth. Therefore, when you hear a man speaking evil, do not think that only an equal amount of wickedness resides in him, as the words exhibit; but conclude that it is far greater: for what is brought out externally remained within. See how sharply He hit them! For if their words are so wicked, and are the root and fountain of the thoughts... this usually happens this way: because the tongue, often restrained by shame, does not pour out all the wickedness at once; but the heart, to which no man is a witness, brings forth whatever evils it desires without fear, for it cares nothing for God. Since, therefore, the things that are spoken come under examination and are exposed to all, while the heart is hidden and wrapped in shadow, those things which proceed from the tongue are lesser, while the things that lie in the heart are greater. But when there is a great quantity within, then those things that were hitherto hidden come forth with great force. And just as those who vomit seem at first to want to restrain the rising humors, but when that force fails, then they come forth very foully; so those who are full of evil counsels attack their neighbor with curses. *“The good man,”* He says, *“out of the good treasure of his heart brings forth good things: and the evil man out of the evil treasure of his heart brings forth evil things.”* For the same thing happens to the good; for there is greater virtue within than the words exhibit. Whence it is argued that they were even worse than their words showed, and He was better than could be argued from His words.

^A He speaks of "treasure," to indicate the abundance. Then, again, He heightens the fear significantly. "For do not suppose," He says, "that the matter stops there, or with the judgment of the many; for all who commit such evils will pay the ultimate penalty." And He did not say "you," at once instructing the common race, and at the same time making the statement less burdensome. "I say to you," He says, "that every idle word that men may speak, they will give an account of it in the day of judgment." Now "idle" means that which is not based on actual fact, that which is false, that which contains calumny. Some, however, say that it also means that which is vain; for example, that which stirs up disorderly laughter, or that which is shameful, shameless, and ignoble. "For by your words you will be justified, and by your words you will be condemned." Do you see how the court is not burdensome? How the examination is mild? For the Judge will not deliver the votes based on what another said about you, but from what you yourself uttered; which is the most just of all things. For you yourself are master of both speaking and not speaking. Therefore, it is not those who are spoken ill of who should be anxious and tremble, but those who speak ill. For the former are not compelled to give an account for what they heard said against them, but the latter [are compelled to give an account] for what they said evilly; and upon them hangs all the danger. Thus, those who are spoken ill of ought to be free from care; for they will not provide an account for what others said evilly; but those who have spoken ill should be anxious and tremble, as they themselves are about to be dragged into the courtroom for these things. For this is a ^B devilish snare, and a sin having no pleasure, but damage only. For such a person stores up a wicked treasure in his soul. If he who has a wicked humor in his body is the first to reap the disease, much more will he who stores up wickedness—which is more bitter than all bile—within himself, suffer the ultimate things, gathering a grievous disease for himself. And it is clear from what he belches forth. For if it grieves others so much, much more does it grieve the soul that births these things. For he who plots destroys himself first; for the one who kicks against the goads wounds himself; the one who strikes an adamant acts to his own injury; and he who kicks against the pricks bleeds himself. Such a thing, indeed, is the one who knows how to be wronged and to bear it nobly—an adamant, and pricks, and fire; but he who is practiced in doing wrong is weaker than any mire. ^C Therefore, to be wronged is not an evil, but to do wrong, and not to know how to bear being wronged. For how much was David wronged? Yet how much did Saul do wrong? Who, then, proved stronger and more blessed? And who more wretched and pitiable? Was it not the one who did the wrong? Consider: Saul promised that if David destroyed the alien, he would take him as a kinsman, and give his daughter to him with great favor. He destroyed the alien; the other broke the agreement, and not only did not give her, but even attempted to kill him. Who, then, became more brilliant? Was it not that the one was choked by despondency and the evil spirit, while the other shone above the sun with his triumphs and his favor toward God? Again, in the case of the choir of women, was it not that the one was choked with envy, while the other, bearing all things in silence, captured all and bound them to himself? And since he himself also took him into his hands, and spared him, who then was blessed, and who wretched? Who was the weaker, and who the stronger? Was it not this man who did not even take vengeance justly? And quite rightly so. For the one was armed with soldiers, but the other had justice as an ally and helper, stronger than ten thousand armies. For this reason, being plotted against unjustly, he did not endure to slay even justly. For it is clear from the foregoing that it is not harming, but being harmed, that makes one stronger. This happens also in the case of bodies, this also in the case of trees. And what of Jacob? Was he not wronged by Laban, and did he not suffer evil? Who, then, was stronger? He who took him into his hand and did not dare to touch him, but was afraid and trembling, or this one who, without arms and ten thousand soldiers, became more fearful to him than kings? ^D 3. But that I may provide you with another, greater proof of the things said, let us again examine the argument in the opposite direction regarding David himself. For this man who was wronged and was strong, having later done wrong, again became weaker. When, therefore, he wronged Uriah, again the order shifted, and the weakness passed to the one who had wronged, while the strength passed to the one who had been wronged; for being dead, he was ravaging the house of the other. And he himself, being king and living, prevailed in nothing; but that man, though he was a soldier and slain, had turned all the affairs of the other upside down. Do you wish me to make what I say clearer from another source? Let us examine those also who take vengeance justly. For that those who do wrong are the lowest of all, fighting against their own soul, is manifest to everyone. But who took vengeance justly, and kindled ten thousand evils, and entangled himself in many calamities and pains? David’s general. For he both stirred up a grievous war, and suffered ten thousand evils, not one of which would have occurred if he had known how to philosophize. Let us therefore flee from this sin, and let us not wrong our neighbors either by words or by deeds. For He did not say, "If you speak ill and sit in judgment"; but simply, "If you speak ill, even against yourself, even so you will pay the ultimate penalty." Even if the thing spoken be true, and even if you say it from conviction, even so you will be punished. For God will not deliver the judgment based on what that person did, but based on what you said; for "by your words you will be condemned," He says. Do you not hear that even the Pharisee spoke the truth, and said what was manifest to all, not revealing hidden things? But nevertheless he paid the ultimate penalty. If one ought not to accuse even admitted things, much less disputed ones; for the one who has sinned has a Judge. Do not, therefore, snatch the honor of the Only-Begotten. To Him is reserved the judgment. But do you desire to judge? There is a tribunal for you, having much profit, and bringing no accusation. Seat the judging reason upon the conscience, and bring into the middle all the things you have committed. Examine your own sins of the soul, and demand an account with accuracy.

and repeat, saying: Why have you dared this and that? If she avoids these things, and examines the deeds of others, say to her: "I am not judging you about these matters, nor must you clear yourself of them. For what is it to you if he is wicked? Why have you committed this and that sin? Defend yourself, do not accuse; take care of your own affairs, not those of others." And often lead her into this contest. Then, if she has nothing to reply, but tries to evade, beat her with scourges, as a proud maidservant and a harlot, and establish this tribunal daily; describe the river of fire, the venomous worm, and other torments: and do not let her thereafter associate with the devil, nor bear her speaking thus impudently: "He comes to me, he lays snares, he tempts me"; but say to her: "If you do not wish it, all those things shall be superfluous." If she says again, "I am bound to a body, clothed with flesh, I am in the world, I live on earth," say to her: "All these are pretexts. For he was clothed with flesh; he lived in the world and on the earth, and lived brilliantly; and you too, when you act rightly, are clothed with flesh." If she is distressed on hearing this, do not withdraw your hand: for she will not die if you strike her, but rather you will deliver her from death. If she says again, "That person provoked me," say to her: "But it is in your power not to be provoked; for you have often mastered anger." If she says, "The beauty of that woman inflamed me," say to her: "But you could have overcome this." Bring forward the examples of those who overcame it, bring forward the example of the first woman, who said, "The serpent beguiled me" (Gen. 3. 13), and yet was not free from the charge. ^B And just as judges sit behind a veil and judge, so you too seek a time and a quiet place instead of a veil. When you rise after supper and are about to seek your bed, begin this judgment: this time is suitable; indeed, the place is the bed and the chamber. That too the prophet commanded, saying: "What you say in your hearts, be pricked in your beds" (Psal. 4. 5). Demand strict accounts even of small matters, so that you may never approach great ones. If you do this daily, you will stand with confidence before that terrible tribunal. Thus Paul became pure; hence he said: "For if we would judge ourselves, we should not indeed be judged" (1 Cor. 11. 31). Thus Job purged his sons (Job 1. 5). For he who offered sacrifices for hidden sins, much more demanded accounts for manifest ones. ^C But we do not act so; but quite the contrary. For as soon as we lie down, we turn all worldly matters over in our mind; and some indeed introduce impure thoughts; others usury, bargains, and fleeting cares. And when we have a virgin daughter, we guard her accurately; but our soul, more precious to us than a daughter, we allow to play the harlot and be polluted, admitting into it many evil thoughts: and whether the love of avarice, or of delicacies, or of beautiful bodies, or of anger, or any other love wishes to enter, we receive it with open doors and summon it, and freely allow it to mingle with her. Than this, what is more barbaric, to neglect the soul, the most precious of all things, being defiled by so many adulterers, and associating until they are satiated? Which, however, will never be. Therefore, when sleep overtakes us, then only do they depart; or not even then; for dreams and fantasies offer the same images to it. ^D Wherefore, when day lightens, the soul that has imagined such things is often led into the work of those images. But you do not let even the smallest grain of dust enter the pupil of your eye, but you negligently allow your soul to draw to itself a heap of so many evils? When, then, shall we be able to completely put aside those filthinesses which we daily heap up? When shall we cut away the thorns? When shall we sow the seeds? Do you not know that the time of harvest is at hand? We, however, have not even prepared the fallow ground. If, therefore, the master comes and accuses us, what shall we say? What shall we answer? That no one gave us seeds? Yet they are sown daily. That no one cut the thorns? But we sharpen the sickle every day. That we are distracted by worldly cares and necessities? And why did you not crucify yourself to the world? For if he is wicked who returns only what had been given to him, because he did not double the sum—he who squandered what was given, what shall he hear? If he was bound and cast out where there is wailing of teeth, what shall we suffer, while there are six hundred things that draw us toward virtue, and we flee and are sluggish? For what is not suitable to incite you? Do you not see how cheap, how uncertain this life is? How much labor is here? How much sweat? Is not the matter such that virtue is reached with labor, and vice without labors? If there is labor in both this and that, why do you not choose the virtue that brings so much gain? Nay, there are some virtues which have no labor. For what labor is required not to utter curses, not to lie, not to swear, to remit anger toward your neighbor? On the contrary, to act otherwise is laborious, and brings great anxiety. What excuse, therefore, shall we have, what pardon, who are unwilling to do even these things? Hence indeed it is plain that we flee those things which are more laborious through laziness and sloth. Thinking on all of which, let us flee wickedness, let us love virtue, that we may attain both present and future goods, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power unto the ages of ages. Amen.

HOMILY XLIII. al. XLIV.

...signs, as if none had been done, they say: "We would see a sign from thee." Why then did they say these things? That they might have a place to carp at him again. For because he had repressed them once, twice, and more often, and had bridled their impudent tongue, they return again to their works: which the evangelist admiring, again said: Then answered him certain of the scribes, saying: "We would see a sign from thee." For what cause did he say this again? That he might check them again. Since having silenced them by his words, and once, and twice, and often, and having curbed their impudent tongues, they return again to their deeds: which the evangelist again admiring said: Then answered him certain of the scribes, seeking a sign from him.

^A Then—when? When they ought to have yielded, when they ought to have marveled, when they ought to have been struck with awe and stood aside, then they do not desist from their wickedness. Observe also their words, which are filled with flattery and irony. For they expected to entice him by means of these. And now they insult, and now they flatter; now they call him demon-possessed, and now a teacher; both proceed from a wicked intent, even if the things said are opposites. For this reason he inveighs against them most vehemently. And when he was being questioned by them roughly and insulted, he conversed with them mildly; but when they flattered him, he spoke reproachfully and with great severity, showing that he is superior to either passion, and is neither then carried away to anger, nor now softened by flattery. ^B Observe also how the rebuke is not a simple reviling, but contains a demonstration of their wickedness. For what does he say? An evil and adulterous generation seeketh after a sign. And that which he says is to this effect: What is the wonder if you do these things to me, who for the time being am unknown to you, since you have done this same thing toward the Father, of whom you had such great experience, having abandoned him, you ran to the demons, drawing to yourselves wicked lovers; which Ezekiel was repeatedly upbraiding them for (Ezek. 16). These things he said, showing that he is in agreement with the Father, and that they were doing nothing strange, and revealing their secret thoughts; and that they were coming to him with hypocrisy and as enemies. ^C He shows himself equal to the Father. Therefore he calls them a wicked generation, because they are always ungrateful toward their benefactors; and that they become worse when treated well—a sign of the utmost depravity. He also called them adulterous, signifying both their former and their present infidelity; whence he shows again that he is equal to the Father, since even the failure to believe in him constitutes adultery. Then after having insulted them, what does he say? And there shall no sign be given it, but the sign of the prophet Jonas. ^D He now strikes up the discourse concerning the resurrection, and confirms it by the type. What then? Was no sign given to it? He says, no sign was given to it when it asked. For he performed signs not so as to bring them in (for he knew they were blinded), but so as to correct others. Either this is to be said, or that they shall receive no such sign as that one. For a sign did happen for them, when they came to know his power through their own punishment. Here, therefore, he speaks in menace, and by this very thing hinting, or as if he were saying: I have shown myriad benefits; none of these drew you, nor were you willing to worship my power. You shall know, therefore, through the opposites, my strength, when you see the city cast down to the ground, when the walls are razed, when the temple has become a ruin, when you fall from your former polity and liberty, and again homeless and fugitives you wander everywhere. For all these things happened after the cross. These things, therefore, shall be to you instead of great signs. For it is indeed a very great sign, that their evils remain immovable, that although myriads have attempted it, no one has been able to rectify the judgment once passed against them. But he does not explicitly state these, but leaves them for the time after to be made clear to them; meanwhile he exercises the discourse concerning the resurrection, which they were to know through the things they were later to suffer. [C in margin; misplaced in original] For as Jonas was, he says, in the belly of the whale three days and three nights, so shall also the Son of man be in the heart of the earth three days and three nights. He did not say clearly that he would rise again; for then they might have even mocked; but he hinted at it in such a way that they might believe he knew beforehand. For that they did know, they say to Pilate: That deceiver said, he says, while he was yet alive, After three days I will rise again (Matt. 27. 63). And yet the disciples did not know this; for they were more uncomprehending than they; wherefore these are even self-condemned. 2. Observe also how, while hinting at it, he sets it forth exactly. For he did not say, In the earth, but, In the heart of the earth, that he might indicate both the tomb, and that no one might suspect it to be a mere appearance. And for this reason he allowed three days, that it might be believed that he had died. For it is not by the cross alone that it is confirmed, and by everyone’s touching him, but also by the duration of the days. For all the time after this was to be a witness to the resurrection; but the cross, if it had not then had many signs witnessing to it, would have been disbelieved; and if that were disbelieved, the resurrection also would have been disbelieved. For this reason he calls it a sign. And if he had not been crucified, the sign would not have been given. For this reason he also brings into the midst the type, that the truth might be believed. For tell me, was Jonas an appearance in the belly of the whale? But you could not say this. Consequently, neither is Christ in the heart of the earth. For it is not the case that the type was in truth, but the truth in appearance. For this reason we everywhere proclaim his death, both in the mysteries, and in baptism, and in all other things. For this reason also Paul cries out with a splendid voice: But God forbid that I should glory, save in the cross of our Lord Jesus Christ (Gal. 6. 14). Whence it is clear that they are children of the devil who labor under the disease of Marcion, deleting these things, which Christ did a myriad of things to ensure should not be made to disappear, and which the devil has labored a myriad of things to see made to disappear—I mean the cross and the passion. For this reason he said also elsewhere: Destroy this temple, and in three days I will raise it up (John 2. 19); and, The days shall come, when the bridegroom shall be taken from them (Matt. 9. 15); and here, There shall no sign be given it, but the sign of the prophet Jonas; and that he will suffer on their behalf, declaring, and that they will gain nothing from it; for he revealed this after these things. But yet, knowing these things, he died: so great was his solicitude. For lest you think that the things which are to follow will be of such a sort for the Jews as they were for the Ninevites, and that they will repent, and as he caused the city (which was being shaken) to stand, and turned the barbarians, so also these will repent after the resurrection, hear how he declares the opposite. For that they will gain nothing from that point for their own benefit, but will even suffer irreparable things, this he revealed thereafter by the example of the demon. Meanwhile, he is defending himself regarding the things they are about to suffer thereafter, showing that they will suffer justly. For he sets forth their calamities and their desolation by that example; meanwhile he shows that they will undergo all these things justly; which he was also doing in the Old Testament. For when he was about to overthrow Sodom, he defended himself to Abraham beforehand, having shown the desolation and the scarcity of virtue, where not even ten men were found in so many cities who were willing to live temperately. And he showed this to Lot likewise, concerning the inhospitality and their absurd deeds.

And he brought fire upon them. He did the same also at the time of the flood, having defended his cause by his very works. And likewise with Ezechiel, when he set before his eyes the evils occurring in Jerusalem for one dwelling in Babylon. And again with Jeremias, when he was saying, "Do not pray for them" (Jer. vii, 16), in defense of himself he said: "Seest thou not what these do?" (Jer. vii, 17.) And he does the same everywhere; and so he does here too. ^A For what does he say? "The men of Nineve shall rise in the judgment, and shall condemn this generation, because they repented at the preaching of Jonas; and behold more than Jonas here." For he was a servant, I am the Master; he went out of the whale, I rose from death; he preached destruction, I came announcing a kingdom. And they indeed believed without a sign, but I displayed many signs. They heard nothing more than those words, but I set in motion every form of philosophy. ^B And the minister came, but I, the Master and Lord of all, have come; I have not come threatening, nor demanding accounts, but offering forgiveness. And they were barbarians, but these were conversant with six hundred prophets. Of him no one had predicted, but of me all predicted, and my works were consonant with my words. He fled and departed, lest he be mocked; but I came, though I knew that I was going to be crucified and mocked. He did not bear even an opprobrium for the sake of those who were to be saved; but I endured death, even the most shameful death, ^C and after these things I send others. And he indeed was a foreigner, unknown; but I am by the flesh related and known to the progenitors of these. Much else one might gather by searching.

^D § 2. And here too he does not stop, but adds another example, saying that the "Queen of the South shall rise in the judgment with this generation, and shall condemn them; because she came from the ends of the earth to hear the wisdom of Solomon. And behold more than Solomon here." This is greater than the former. For Jonas went to the Ninevites; but the Queen of the South did not wait for Solomon to come to her, but she went to him, although she was both a woman and a barbarian, and remote by so great a distance, not with perils pressing, not fearing death, but solely out of love for the wise words. But behold more than Solomon here. In that case a woman came; in this, I have come. She set out from the ends of the earth; I go about cities and villages. And he indeed discoursed about trees and plants, which could not help her much by her coming; but I, about ineffable things and most awesome mysteries. Since therefore he condemned them, showing them to be far removed from all excuse, and their disobedience to proceed from their ungrateful spirit, not from the weakness of the teacher; and since he proved this by many others, and by the example of the Ninevites and the queen: then he commemorates their impending punishment enigmatically, bringing much terror into the narrative. For he says: "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith: I will return into my house from whence I came out. And coming he findeth it empty, swept, and garnished. Then he goeth, and taketh with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. So shall it be also to this generation." From hence he shows that they will suffer most grievous things not only in the world to come, but also in the present. For because he said that the Ninevites would rise in the judgment and condemn this generation: lest they should despise this on account of the length of time, and become more negligent, he established that they would undergo heavy evils in this life. This the prophet Osee said in threatening: "The prophet shall be in a transport of mind, as a man possessed by the spirit" (Osee ix, 7); that is, as pseudoprophets raging, maddened, and agitated by malignant spirits. For here he understands a prophet to be one bereft of his mind, a pseudoprophet, such as are the oracles. Christ, signifying this very thing, says that they will suffer the extreme. Seest thou how he urges them from every side to attend to his sayings: from the present, from the future, from those who have fared well—the Ninevites, I say, and the queen—and from those who have fallen, the Tyrians and Sodomites? Which also the prophets were wont to do, bringing in the sons of Rechab, and the spouse who does not forget her own finery and her belt, and the ox that knows its owner, and the ass that knows its manger. So also in this place, declaring their ungrateful spirit by his comparison, he predicts the punishment hereafter.

What then is it that is said? As those possessed by demons, he says, when they are delivered from their infirmity, if they become more negligent, they draw upon themselves a heavier fantasy: so it happens in your case. For even before, you were held by a demon, when you were worshipping idols, and sacrificing your children to demons, displaying great madness; yet I did not abandon you, but through the prophets I cast out that demon, and I myself came again, that I might heal you. But because you are unwilling to attend, but have broken forth into greater wickedness (for it is much more grievous and worse to slaughter the Lord himself than to kill the prophets), therefore you will suffer things more grievous than the former, namely, those which you suffered in Babylon, in Egypt, and under the first Antiochus. For things far more harsh occurred under Vespasian and Titus as leaders. Wherefore he said: "There shall be great tribulation, such as hath not been, neither shall be" (Matth. xxiv, 21). And he indicates not only this, but also that they will be void of all virtue, and more easily assailed by demons than before. For then, even if they sinned, yet there were among them cultivators of virtue; the providence of God was present, and the grace of the Spirit was watching over them, amending them, and providing all its own: but now, he says, they will be utterly devoid of that providence, so that there will be a greater scarcity of virtue now, a greater force of calamity, and a more tyrannical power of demons. You surely know in this generation, when Julian was raging, how the Jews...

^A were accustomed to join themselves with the Gentiles, and how their customs were confounded. So even if now they seem to be a little more moderate, it is because they are quiet through fear of the Emperors; for surely if this were not so, they would have dared things far more grievous than the former. For in other evil deeds they surpass those of old, displaying wickedness, sorcery, and licentiousness with a great excess. And in other matters too, although restrained by such a bridle, they have often stirred up sedition and risen against the Emperors, so as to fall into the extreme of evils.

4. Where, then, are those who seek signs? Let them know that a right-thinking mind is needed; and if this be not present, there is no profit in signs. Behold, for instance, the Ninevites believed without signs; but these men, after so many miracles, have become worse, and have made themselves a dwelling place for innumerable demons, and have brought upon themselves myriad calamities, and very justly so. For when someone, having once been delivered from evils, does not become sober, he will suffer things far more grievous than the former. Therefore He said that he finds no ^B rest, to show that such a one will necessarily and by necessity receive the onslaught of the demons. And indeed, one ought to have been brought to sanity by two things: by having suffered previously, and by having been delivered; or rather, a third thing is present—namely, the threat that one will suffer something worse. But yet, not one of them became better for any of these reasons. And we should believe that these things were said opportunely, not only to them but also to us, when, having been enlightened and delivered from former evils, we again hold to the same wickedness; for the punishment will be all the heavier for one’s sins after these things. Therefore Christ said to the paralytic: *See, you have been made whole; sin no more, lest a worse thing come upon you* (John 5:14); and these things were said to a man who had his infirmity for thirty-eight years. And what, he says, was he to suffer that was worse than this? Things far worse and more grievous. For far be it that we should endure as many things as we can suffer! For God is not at a loss for punishments. ^C For according to His great mercy, so also is His wrath. This also He accuses Jerusalem of through Ezekiel: *I saw you*, He says, *polluted in your blood, and I washed and anointed you, and there was made for you a name in your beauty; and you committed fornication upon those who were neighbors to you* (Ezek. 16:6, 9, 14); therefore He threatens you with more grievous things if you sin. From this, do not count the punishment only, but also the infinite long-suffering of God. How often have we touched the same evils, and He is still long-suffering! But let us not be confident, but let us fear. For Pharaoh, if he had been instructed from the first plague, would not have received the experience of the latter ones, and would not have been drowned with all his army. And I say these things ^D because I know many now, like Pharaoh, saying, "I do not know God," and nailing those responsible to mud and brick-making. How many, when God commands them to remit the threat, do not even endure to relax the labor? But there is no Red Sea to traverse now. But there is a sea of fire; not a sea such as that, nor so great, but one far greater and more savage, having its waves of fire—of a strange and terrifying fire. There is a great abyss of flame there, most grievous. For fire running about can be seen everywhere, like a most savage creature. For if this sensible and material fire here, having leapt forth like a creature from the furnace, fell upon those sitting outside, what will that fire not do to those who have fallen into it? Hear the prophets speaking of that day: *The day of the Lord is incurable, and full of fury and wrath* (Is. 13:9). For there will be no one who stands by you, no one who will rescue you; nowhere will you behold the mild and serene face of Christ. But just as those who work in metals are delivered to certain cruel men, and see none of their own people, but only those placed over them; so indeed it is then; or rather, not so, but far more horribly. Here, to be sure, it is possible to approach and entreat the king, and to release the one condemned; but there, no longer; for it is not permitted; but they remain roasting, and having such an intensity of pain as it is not even possible to speak of. For if the sharp pains of those burning here cannot be set forth by speech, much more so the pains of those who suffer these things there. For here, in a short fleeting moment, the whole thing happens; but there, one is burned, but that which is burned is not consumed. What then will we do there? For I am addressing myself. If you, he says, who are the teacher, address yourself, no concern remains for me! What wonder if I am punished? Do not, I implore you, let anyone seek this consolation; for this is not a relief. For tell me, was not the devil an incorporeal power? Was he not better than men? Yet, he fell. Is there, then, any one who will receive consolation for being punished there? By no means. What of those in Egypt? Did they not see also those in authority being punished, and every house having mourning? Did they then take breath from this and take comfort? Certainly not—and it is evident from what they did afterwards, as if being lashed by a whip, joining with the king and forcing him to cast out the Jewish people. For very cold indeed is this argument: to think that being punished with others brings consolation; to say, "as for all, so for me." For what need is there to speak of Gehenna? Think of those possessed by gout; when they are stretched tight by sharp pain, even if you show them others suffering things more grievous, they do not even take it into account. For the intensity of the pain does not allow the reasoning to have any leisure, so as to reflect and find consolation. Let us not, therefore, be nourished by these cold hopes. For receiving consolation from the evils of one’s neighbor happens in the moderate forms of suffering; but when the torture is supreme, and all things are turbulent within, and the soul no longer has even itself to know, from where will it garner consolation?

5. Therefore, all these words are ridiculous, and are myths of senseless children. For what you say happens in sadness, and in moderate sadness, when we hear that so-and-so suffered the same; but there are times when it is not even in sadness; and if it has no strength there, much more so in 464 pain and unspeakable suffering, which the wailing of teeth displays. And I know that I am burdensome and saddening you through these words; but what can I do? For I would not otherwise be able to reach your minds. I would wish to see us all conquering virtue: because since most of us are deep in sins, whoever will grant that I might truly reach the auditor’s soul? Then I would truly make an end of speaking. But now I am afraid.

HOMILY XLIV, OTHERWISE XLV

^A nor that those who hear these things underestimate them, so that for the negligence of the hearers a greater punishment may not follow. For if, when a master threatens, it is not left unpunished for a servant to ignore him, this will be the very cause of a greater punishment. Therefore, I beg you, let us, as we hear of Gehenna, be pricked at the heart; for nothing is sweeter than this discourse, because there is nothing more bitter than the realities themselves. And how, you ask, can it be sweet to hear of Gehenna? It is because, since it is unpleasant to fall into Gehenna, these words, which seem burdensome, remove that evil; they provide instead a different kind of pleasure, in that they convert the soul and move it toward piety, render the mind more refined, make the reasoning faster, and liberate the soul obsessed by desires—this truly is medicine. Therefore, grant me that, after speaking of the punishment, I may also speak of the shame and disgrace. For just as the Ninevites will then condemn the Jews, so will many condemn us, who now appear to be far inferior. Let us consider, then, what ridicule, what condemnations there will be; let us consider this, let us make a beginning, let us open the door to repentance. I am speaking to myself, I am exhorting myself first; let no one be angry as if condemned. Let us pursue the narrow way. How long the luxuries? How long the sloth? Are we not satiated by laziness, by laughing, by procrastinating? Will the same things always be: the table, the satiety, the extravagance, the money, the possessions, the buildings? What is the end of them? Death. What is the end? Ash, dust, coffins, worms. Let us therefore display a new life; let us make the earth a heaven; hence let us show the Gentiles how many good things they lack. For when they see us living uprightly, at the same sight they will gaze upon the kingdom of heaven. When they see us modest, empty of anger, of evil concupiscence, of envy, of avarice, and in all things upright, they will say: "If here Christians become angels, what will they be after their departure from this life? If where they are pilgrims they shine so brightly, when they receive their homeland, what will they be?" Thus they, too, will become better, and the word of piety will run, no less than in the age of the apostles. For if they, when there were only twelve, converted entire cities and regions; if we all are made teachers through an accurate manner of life, consider into what heights ours will ascend. For a man who has risen from the dead does not attract a Gentile so much as a man living philosophically. For at the former spectacle he will be amazed, but from the latter he will derive profit. The former happened and passed away; the latter remains, and always cultivates the soul of that man. Let us therefore take care of ourselves, that we may win them also. ^B Virtue can be cultivated in any condition. I say nothing burdensome; I do not say, "Do not marry, abandon cities, remove yourself from urban affairs," but, "While engaged in these, display virtue." For I would prefer those who are in the midst of cities to flourish in virtue than those who occupy the mountains. Why? Because much profit accrues from this. For no one lights a lamp and puts it under a bushel (Matt. 5:15). Therefore, I would wish all lamps to be above the lampstands, so that much light might be poured forth. Let us therefore kindle that fire; let us bring it about that those who sit in darkness may be liberated from error. Do not tell me: "I have a wife, children, a home, and I cannot fulfill these things." Even if you had none of these, if you were slothful, all would depart equally; if you have all these and are strenuous and upright, you will cultivate virtue. One thing is sought: the alacrity of a noble soul; and neither age, nor poverty, nor riches, nor the mass of business, nor anything else, will be an impediment. For old men, youths, married people, those raising children, craftsmen, soldiers, all have fulfilled the commands. For Daniel was a youth, Joseph was a slave, ^C Aquila practiced a trade, a woman purple-seller presided over a workshop, another was a jailer, another a centurion, like Cornelius; another was infirm, like Timothy; another a fugitive, like Onesimus: but none of these things hindered any of them from ordering their life rightly, both youths and old men, both slaves and free, soldiers and commoners. Let us not, therefore, seek vain excuses, but let us prepare the best intention of our will. Whatever condition we are of, let us by all means grasp at virtue, and attain the future goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory and power, honor now and ever, and unto the ages of ages. Amen.

HOMILY XLIV. Otherwise XLV.

^D That [bearing Christ] is not enough, and that we must learn even from this that not even to have carried Christ and to have given birth to that wonderful birth has any profit if virtue is absent. And this is especially clear from this: for he says, "While he was still speaking to the mobs," someone said to him, "Thy mother and thy brothers are seeking thee." But he said, "Who is my mother, and who are my brethren?" But he was saying this, not because he was ashamed of his mother, nor because he denied his genitrix—for if that had been a shame to him, he would not have passed through that womb—but that he might show that no profit would have accrued to his mother from this, unless she had kept all the commands. For what she did proceeded from vainglory; for she wished to show herself to the people as if she commanded her son, of whom she did not yet imagine anything great, and therefore she approached untimely. See, therefore, both her arrogance and that of his brothers. For when they ought to have entered and listened with the crowd, or if they did not wish that, to have awaited the end of the sermon, and then to approach, from the outside...