and the devil snatches it away; but we are masters of not being snatched away. Even if the seeds are dried up, this does not happen because of the scorching heat (for He did not say that it was dried up because of the heat, but because it had no root); even if the things spoken are choked, it is not because of the thorns, but because of those who allow these to grow up. For it is possible, if you wish, to hinder this evil growth and to use wealth for a necessary purpose. For this reason He did not say, "The age," but, "The care of the age"; nor, "Wealth," but, "The deceitfulness of wealth." Let us not, therefore, blame the things themselves, but the corrupted faculty of judgment. For it is possible both to be wealthy and not to be deceived, and to be in this age and not to be choked by its anxieties. Indeed, wealth has two opposing defects: one that strains and darkens, which is anxiety; and the other that makes one more effeminate, which is luxury. And well did He say, "The deceitfulness of wealth." For all the things of wealth are deceit; for they are mere names, not standing on realities. For pleasure, and glory, and adornment, and all such things, are a kind of fantasy, not the truth of realities. Having therefore spoken of the modes of destruction, He subsequently sets forth the good ground, not allowing one to despair, but giving hope of repentance, and showing that it is possible to change from these mentioned states to that one. Yet, even if the ground is good, and the sower is one, and the seeds are the same, why did one yield a hundredfold, another sixty, and another thirty? Here again, the difference lies in the nature of the ground; for even where the ground is good, there is much difference within it. You see that it is not the husbandman who is the cause, nor the seeds, but the receiving ground; not because of its nature, but because of the faculty of judgment. And here, too, there is great philanthropy, in that He does not demand one measure of virtue, but accepts the first, does not cast out the second, and gives room to the third. He says these things so that those who follow Him may not think that mere hearing is sufficient for salvation. And why, one might ask, did He not set forth the other evils, such as desire for bodies, vainglory? Having spoken of the care of this age and the deceitfulness of wealth, He has set forth everything. For vainglory, and all the rest, belong to this age and to the deceitfulness of wealth; for instance, pleasure, and gluttony, and envy, and vainglory, and all such things. He added also the road and the rock, showing that it is not enough to be rid of money only, but that it is necessary also to practice the other virtues. For what if you are free from money, but are cowardly and soft? And what if you are not cowardly, but are indifferent and careless regarding the hearing of the word? For no single part is sufficient for our salvation, but there is need first of accurate hearing and constant memory, then of courage, then of contempt for money and of freedom from all worldly things. For this reason He puts the former first, since this is the first necessity. (For how will they believe if they do not hear? Just as we, therefore, if we do not attend to the things being said, will not even be able to learn what we ought to do); then courage, and the contempt for present things. Hearing these things, therefore, let us wall ourselves in from every side, attending to the things said, and letting down our roots into the depths, and [with] all [our power]...
OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, COMMENTARY ON THE HOLY EVANGELIST MATTHEW. HOMILY XLV.
And the disciples came and said to Him: Why do You speak to them in parables? And He answered and said to them: Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.
I. It is worth admiring the disciples for how, even while desiring to learn, they know when it is appropriate to ask. They do not do this on all occasions; Matthew indicated this by saying, "And they approached." And that what is said is not a mere conjecture, Mark demonstrated more clearly by saying that they approached Him "in private." This is what the brothers and the mother ought to have done, instead of calling Him outside and making a display. Observe also their affection, how they are greatly concerned for others, and they seek their interests before their own. For, they say, "Why do You speak to them in parables?" They did not say, "Why do You speak in parables to us?" And indeed, in other places, they are seen to be affectionately disposed towards everyone, as when they say, "Dismiss the crowds," and "You know that they were offended." What then does Christ say? "Because to you it has been given," He says, "to know the mysteries of the kingdom of heaven; but to them it has not been given." He said this not by introducing necessity, nor any sort of fatalism happening just at random, but by showing that they themselves are the causes of all their evils, and by wishing to demonstrate that the matter is a gift, and a grace given from above. Yet, because it is a gift, it does not follow that free will is destroyed; this, too, is clear from what follows. See, then, how, so that neither those might despair nor these grow negligent upon hearing that it "has been given," He shows that the beginning lies with us. "For whoever has, it will be given to him, and he will have abundance; but whoever does not have, even what he seems to have will be taken away from him." The statement is indeed full of much obscurity, but it demonstrates an ineffable justice. For what He says is this: When someone has zeal and earnestness, all things from God will also be given to him; but when he is void of these, and does not contribute his own part, even the things from God are not given. For, "Even what he seems to have," He says, "will be taken away from him."
A (Isa. 6.9). See how accurately the prophet accuses them! For he did not say, "You shall not see"; but, "You shall see, and shall not see"; nor did he say, "You shall not hear"; but, "You shall hear, and shall not understand." Wherefore they deprived themselves first, stopping their ears, closing their eyes, hardening their hearts. For not only did they not hear, but 15. "They heard heavily"; and they did this, he says, "Lest they should return, and I should heal them"; indicating their extreme wickedness, and their aversion prepared with zeal.
2. The mercy of the Lord to the Jews. Sin is not from nature, but from necessity. But He says this, that He might draw them and incite them and show that, if they return, He will heal them themselves: as if one were to say, "He did not wish to see me, and I am grateful; for if I had been deemed worthy, I was immediately ready to give in." But He says this, showing how he might be reconciled. And so here He says: "Lest they should return, and I should heal them"; showing that to return is possible, and that those who have repented can be saved; and that He was doing everything B not for His own glory, but for their salvation. For if He did not want them to hear and be saved, He ought to have been silent, not to speak in parables; but now, by this very thing He moves them—by speaking in enigmas. For God does not will the death of the sinner, but that he should return and live (Ezek. 18.23). But that sin is not from nature or necessity and violence, hear what He says to the apostles: "But blessed are your eyes, that they see; and your ears, that they hear"; not speaking of this sight nor of this hearing, but that of the mind. For these also were Jews, and brought up in the same things; but nevertheless they were not harmed at all by the prophecy, because they had the root of good things well disposed, I mean as to their choice and their judgment. Do you see that "To you it is given" was not of necessity? For they would not have been called blessed, unless the achievement were their own. For do not tell me that it was spoken obscurely; for they could also have approached and asked, like the disciples; but they did not wish to, being slothful and listless. What do I say, they did not wish to? C Nay, they even did the opposite. For not only did they not believe, nor only did they not hear, but they even fought, and were very unpleasantly disposed toward what was said; which the prophet introduces as accusing them, by saying, "They heard heavily." But not so were the others; wherefore He also called them blessed. And from another point He confirms them again, saying: "For amen I say to you, many prophets and just men have desired to see what you see, and did not see; and to hear what you hear, and have not heard"; my presence, He says, the miracles themselves, the voice, the teaching. For here He sets them before not only those who are destroyed, but even those who have achieved; for He says that they are even more blessed than those. Why then? Because not only what the Jews did not see do these behold, but also what those had desired to see. For those did but behold them by faith; but these even by sight, and far more clearly. Do you see how again He connects the Old with the New, showing not only that they knew the things to come, but also that they greatly desired them? And they would not have desired them, if they had been of some alien and opposing god. You, therefore, hear the parable D of the sower; and tell of what we said above, of sloth and diligence, of fear and fortitude, of riches and poverty: showing both the loss and the utility from these. Then He introduces various modes of virtue. For since He is merciful, He has not opened one way, nor said, "Unless one produces the hundredfold fruit, he is cast out"; but, "He who has made the sixtyfold, nay, let him say the thirtyfold, is saved." But He disposed it thus, that the way to salvation might be easier. And can you not keep your virginity? Keep from sinful intercourse. Can you not live without possessions? Give from your goods. Cannot you bear the burden? Divide your goods. Do you not wish to give everything? Give the half, or the third part. Your brother is also your relative; he also is a coheir. Whatever you give, you will give to yourself. Do you not hear what the prophet says? "Despise not those of your own seed" (Isa. 58.7). If you ought not to despise your kinsmen, much less your Lord, who has with lordship even a claim of kinship with you, and many others besides. For He made you a partaker of His own goods, to whom you had received nothing, and with this ineffable benefit had anticipated you. How then would it not be extreme madness, not to return any place for such a great benefit, not to render any service for such grace, and [think yourself] great for small things? For He made you an heir of heaven; and do you not give Him anything of earthly things? He made you [heir] to no author of his, and reconciled to Himself an enemy; and do you not recompense anything to a friend or to a benefactor, although everything [is His], and prior to all things, from the very fact that you owe Him grace? For free men,
Almsgiving
who invite their masters, do not think to offer gratitude, but this man on the contrary. For not a servant before a master, but a master before a servant called him to the table; but you do not even call him afterward? Before, He introduced you under His roof; but do you not act even second? He clothes the naked; but do you not receive the stranger yourself? He gave the first to the thirsty for you to drink; but do you not give even cold water? He gave the Holy Spirit; but do you not give your body when he is thirsty? He gave the Spirit to you, to you who are worthy of torments; but do you despise him who is thirsty, when you are made of his goods, and own all things? 3. Almsgiving is commended. Do you not consider it a great thing to hold that cup from which Christ is to drink, and it is brought to His mouth? Do you not see, that it is allowed only to the priest to hand the cup of the blood? I, he says, do not consider this so accurately; but if you have given, receive it. Even if you are a layman, I do not refuse, nor do I repeat what I have said. For I do not seek the blood, but the cold water. Consider to whom you give it, and shudder.in the heavens; do you deliver [me] from the terror, and from nakedness, and from disgrace. He made you a citizen of the angels; do you at least share your roof, or if only as you would with your servant, give him a house; I do not turn down this lodging, and this even though I have opened the entire heaven to you. I delivered you from most grievous imprisonment; I do not demand this, nor do I say, "Deliver me," but if you see me merely in bonds, this is enough for my consolation. I raised you when you were dead; I do not demand this from you, but I say, "Look upon me only when I am ill." When, therefore, the gifts are so great and the things demanded are so light, and we do not even provide these, of what judgment would we not be worthy? We go naturally into the fire prepared for the devil and his angels, being more insensitive than stones. For what insensibility is it, tell me, after receiving so much, and about to receive so much, to be slaves to money, from which we shall depart a little later, even against our will? And while others have even surrendered their souls and poured out their blood, you do not even let go of your superfluities for the sake of the heavens, for the sake of such great crowns? And what forgiveness would you be worthy of, what defense A
HOMILY XLVI
Another parable He set before them, saying: The kingdom of heaven is likened unto a man that sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. And the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? From whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest.
α. What is the difference between this parable and the one before it? There, He speaks of those who had paid no attention at all to Him, but had leapt away and abandoned the seed; but here, He speaks of the systems of the heretics. For in order that even this might not trouble the disciples, He foretells it, after having taught them why He speaks in parables. That parable, then, says that they did not receive; but this one, that they even received corrupters. For this also is part of the devil’s craftiness, always to introduce error alongside the truth, painting many likenesses onto it, so as easily to steal away those who are easily deceived. Therefore, He calls it not some other seed, but tares, which in appearance somewhat resembles the wheat. Then He states also the manner of his plotting. "For while men slept," He says. He hangs no small danger from this over the rulers, those especially who have been entrusted with the guarding of the field; and not over the rulers only, but also over the subjects. He shows also that the error exists after the truth; which the nature of things itself confirms. And indeed after the prophets, the false prophets; and after the apostles, the false apostles; and after Christ, the Antichrist. If you yourself do not imitate the devil, or whoever he is that tempts, you do not know. But now, therefore, since he saw that one produced a hundredfold, another sixty, and another thirty, another is coming to snatch away the rest. Since he was unable to choke it, or to cause it to wither, or to burn it up, he plots through deceit, injecting his own [poison] on the sly. And what difference is there, He says, from those who sleep, imitating the ways; "For what he there snatched away, he did not allow to take root." In this way he is more in need of the mechanical art. He says this to Christ, teaching us to be awake at all times. For even if you escape those injuries, He says, there is another injury. Just as there, through the road and the rock and the thorns, so also here, destruction happens through sleep. Therefore He said, "He that endureth to the end, the same shall be saved." Such a thing happened also in the beginning. Many of the leaders of evil, bringing in men into the churches, heresiarchs hiding themselves, have provided much ease by such a plot. Nor did they have much toil in the devil’s work, for they were sowing in the midst. And how is it possible, he says, not to sleep? The natural sleep, one can; but that of the faculty of choice, one can avoid. Therefore He said, "Watch, stand fast in the faith." Then He shows and proves the matter, which is not harmful. For after the field has been tilled, and you do not sprinkle it with anything, then he sows — just as the heretics do, who inject nothing else
but poison, not only by their words but also by those that follow, A he describes their entire scene with accuracy. For when the plant had sprouted, he says, and produced fruit, then the tares also appeared; this is what they also do. In the beginning they conceal themselves; but when they have obtained great boldness, and someone gives them the opportunity to speak, then they pour out their poison. And why does he bring in the servants saying what had happened? So that he might say that it is not right to put them to death. He calls that person an enemy, because of the harm done to men. For the outrage is against us; but the origin of the outrage arose not from enmity toward us, but from enmity toward God. Whence it is clear that God loves us more than we love ourselves. Observe also from another angle the malice of the devil. For he did not sow before this, since he had nothing to lose; but when everything was full, in order that he might damage the labor of the producer; thus, being hostile toward him, he did everything. And consider also the affection of the servants. For they are eager to root up the tares at once, even if they do not do so with consideration; this shows their concern for the seed, B and that they are looking only to one thing, not how he might pay the penalty, but that what has been sown might not be lost; for that is not the pressing matter. Therefore they consider how they might remove the disease for the present. And they do not even seek this simply; for they do not permit it themselves, but await the decision of the Master, saying: "Do you wish?" What, then, does the Master say? He forbids it, saying: "Lest in rooting up the tares you also root up the wheat with them." This he said, forbidding wars and bloodshed and slaughters to occur. For one must not put a heretic to death; since an implacable war would be introduced into the world.
2. Therefore, he restrains them with these two reasons: on one hand, that the wheat may not be harmed; on the other, that those who are incurably ill will surely fall into punishment. So if you wish for them to be punished, and without harm to the wheat, wait for the appropriate time. And what is meant by "Lest in rooting up the tares you also root up the wheat with them?" Or he says this, that if you were to take up arms and slaughter the heretics, it is necessary that many of the saints also fall along with them; or that from the tares themselves it is likely that many will change and become wheat. If, then, by anticipating them you root them up, you damage the future wheat, by killing those for whom it is possible to change and become better. He does not, therefore, forbid restraining heretics, C and stopping their mouths, and cutting off their boldness, and dissolving their meetings and covenants, but he forbids killing and slaughtering them. But do you observe his gentleness, how he does not merely state his position, nor just forbid them, but offers reasons. What, then, if the tares remain until the end? "Then I will say to the reapers, Gather first the tares, and bind them in bundles to burn them." Again he reminds them of the words of John that introduced him as judge, and he says that as long as they stand near the wheat, it is necessary to spare them; for it is possible for them to become wheat; but when they depart having gained nothing, then the inexorable judgment will necessarily D overtake them. "For I will say to the reapers," he says, "Gather..."
first the weeds and bind them in bundles to burn them, but gather the wheat into my barn." A For the power of the preaching is such that what has once been leavened becomes leaven for the rest. And just as a spark, when it takes hold of wood, having made what is already consumed an addition to the flame, thus spreads to others; so too does the preaching. Yet He did not say fire, but leaven; why is this? Because the whole result there is not of the fire alone, but also of the wood being ignited; but here, the leaven performs the whole work through itself. If twelve men leavened the whole world, consider how great our wickedness is, when, being so many, we are unable to correct those who are left, whom it sufficed to suffice for ten thousand worlds and to become leaven.
B 3. "But those," he says, "were apostles." And what of that? Did they not share the same nature with you? Were they not reared in cities? Did they not enjoy the same things? Did they not engage in crafts? For were they angels? Did they not descend from heaven? "But," he says, "they possessed signs." It was not the signs that made them wondrous. With what [justification] shall we continue to use our own sloth as a veil [to blame] those miracles? [Behold the choir of the saints, who shone not by those miracles.] For many who even cast out demons, because they practiced iniquity, were not made wondrous, but were even punished. And what then, he says, is [the quality] that showed them to be great? Contempt for wealth, the despising of glory, and being aloof from worldly affairs. For if they had not possessed these things, but had been slaves to their passions, even if they had raised ten thousand dead, they would not only have profited nothing, but they would also have been considered impostors. Thus it is the life that shines everywhere, which also attracts to itself the grace of the Spirit. What sign did John perform, that he drew so many cities to himself? For that he performed no miracle, hear the Evangelist saying: "John performed no sign." And whence did the wondrous Elijah become so? Was it not from his boldness toward the king? Was it not from his zeal for God? Was it not from his poverty? Was it not from the sheepskin and the cave and the mountains? For he performed the signs after all these things. And what sign did the devil see Job performing that he was astonished? A sign, none; but a life that shone and a patience displayed as more solid than adamant. What sign did David perform, while he was still young, so as for God to say: "I found David the son of Jesse, a man after my own heart"? And Abraham and Isaac and Jacob, what dead did they raise? What leper did they cleanse? Do you not know that signs, if we are not sober, also cause harm frequently? Thus many of the Corinthians were split from one another; thus many of the Romans were driven to madness; thus Simon was cast out; thus he who then desired to follow Christ was rejected, hearing that "The foxes have holes, and the birds of the air have nests." For each of these, the one desiring wealth, the other desiring glory from the signs, fell away and perished. But attention to life and love of virtue not only does not beget such a desire, but even destroys it where it exists. And He Himself, when He was giving the law to His own disciples, what did He say? "Perform signs, so that men may see them?" Not at all; but what? "Let your light shine before
...a share. For the greatest things—love, gentleness, and almsgiving—have surpassed even virginity. So, if you wish to be equal to the apostles, nothing prevents you. It is enough for you, by having attained this virtue, to possess nothing less than they. Let no one, therefore, defer to signs. For the devil is in pain when a demon is cast out of a body, but much more so when he sees a soul delivered from sin. For this is his great power. Because of it, Christ died, that He might destroy it. For this brought death; because of this, things above have become things below. If, therefore, you take this away, you have severed the devil’s nerves, crushed his head, destroyed all his strength, scattered his camp, and have demonstrated a sign greater than all signs. This is not my word, but that of the blessed Paul. For when he had said, "Covet the better gifts, and yet I show unto you a more excellent way" (1 Cor. 12:31), he did not append a sign, but love, the root of all goods. If, therefore, we practice this, and the whole philosophy that follows from it, we have no need of signs; just as, if we do not practice it, signs will be of no use to us. Considering, therefore, all these things, from which the apostles turned out to be great, let us emulate them. Whence did they become great? Hear Peter saying: "What shall we have therefore?" (Matt. 19:27). Hear Christ saying to them: "You shall sit upon twelve thrones; and everyone that has left house, or brethren, or father, or mother, shall receive a hundredfold in this world, and shall possess eternal life" (Ibid., v. 28). We, therefore, drawing away from all worldly things, should consecrate ourselves to Christ, that we may be like the apostles according to his thought, and enjoy eternal life, which may we all attain, through the grace and kindness of our Lord Jesus Christ, to whom be glory and empire for ages of ages. Amen.
HOMILY XLVII. al. XLVIII.
A Cap. 13, v. 34. *All these things Jesus spoke to the crowds in parables, and without a parable He did not speak to them: that it might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world* (Ps. 77:2).
1. Mark, however, says that He spoke to them in parables *as they were able to hear* (Mark 4:33). Then, showing that He is introducing nothing new, he brings in the prophet as also announcing this method of teaching beforehand; and teaching us the mind of Christ, B that He spoke in this way not that they might remain in ignorance, but that He might lead them to inquiry, he added: *And without a parable He did not speak to them*; although He had said many things without a parable; but at that time He did not. And yet no one questioned Him, although they had often questioned the prophets, such as Ezekiel and many others; but these did nothing of the sort. And yet the things said were sufficient to cast them into anxiety and stir them to inquiry; for the parables threatened the greatest punishment; but even so they were not moved. Wherefore, leaving them, He went away. For then, he says, *having left the crowds, Jesus went into his house*; C and none of the scribes followed; whence it is clear that they had followed for no other reason than to find a pretext to accuse Him. Since, however, they did not understand what was said, He left them at last. And His disciples come to Him, asking about the parable of the tares; although there are times when they wish to learn and are afraid to ask. Whence, then, did they get the boldness here? They had heard: *To you it is given to know the mysteries of the kingdom of heaven*, and they took heart. Therefore, they ask in private, not envying the multitude, but keeping the Lord's law. *To these*, He says, *it was not given*. And why did they leave the parable of the leaven and the mustard seed, and inquire about this one? D Because they left those as clearer, but this one, as having a relationship to the aforementioned, and as indicating something more than that, they desired to learn. For He would not have said the same thing a second time if they did not desire to learn; for they saw that much was being manifested from it.
A and again: "The harvest is plentiful, but the laborers are few." How is it, then, that He says the harvest is already present there, whereas here He said the harvest is yet to come? It is according to a different meaning. And how is it that, having said elsewhere, "One is the sower and another is the reaper," here He says that He Himself is the one who sows? Because even there He was not distinguishing Himself—but the apostles—from the prophets, and this regarding the Jews and the Samaritans. For He Himself was indeed sowing through the prophets. But there are times when He calls this very thing both harvest and seed, naming it according to one thing or another.
B For when He speaks of the persuasion and obedience of those who have listened, He calls the matter a harvest, as having prepared everything; but when He seeks the fruit of the listening, He calls it seed; and He calls the consummation a harvest. And how is it that He says elsewhere that the righteous are snatched away first? They are indeed snatched away first, but upon Christ’s arrival they are delivered to punishment, and only then do the others depart into the kingdom of heaven. For since they must be in heaven, and He Himself will come here and judge all men, having given the verdict to these ones, just as a king rises with his friends, leading them to that blessed lot—did you see the twofold punishment, both to be burned and to be cast out from that glory? But for what reason, then, after the others had withdrawn, does He speak to them in parables? They had become wiser from what had been said, so as even to understand. And indeed, He says to them subsequently, "Have you understood all these things?" They say to Him, "Yes, Lord." Thus, along with other things, this also was accomplished by the parable: it made them more perceptive. What, then, does He say again? "The kingdom of heaven is like a treasure hidden in a field, which a man found and hid; and in his joy, he sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant seeking beautiful pearls; who, having found one precious pearl, went away and sold all that he had and bought it." Just as there the mustard seed and the leaven have a small difference between them, so too here with these two parables, that of the treasure and that of the pearl. For this is hinted at by both: that it is necessary to prefer the proclamation to all things. And while that of the leaven and the mustard seed was spoken regarding the power of the proclamation and that it will surely prevail over the inhabited world, these two show its precious and costly nature. For it extends itself like mustard, and prevails like leaven, C but it is precious like a pearl, and provides countless wealth like a treasure. It is not, then, only this that one must learn—that it is necessary to strip away all other things to hold on to the proclamation—but also that one must do this with joy; and one must know, while acquiring [these things], that the matter is a trade, not a loss. Do you see how the proclamation is hidden in the world, and the good things are hidden in the proclamation? Even if you do not sell all, you do not buy; and if you do not have such a soul, anxious and seeking, you do not find. Two
A belong to this beatitude. For they do not cast out the new and the old. Nor do they have the old, and therefore not the new either; for just as those who do not have the new do not have the old, but are deprived of both—for these are joined and interwoven with one another. Let us, therefore, those of us who neglect the reading of the Scriptures, hear what great harm we sustain, what great poverty. For when shall we attain to the manner of life led through works, we who do not even know the very laws according to which we must conduct our lives? But the wealthy, those who are mad about money, are constantly shaking out their garments so that they do not become moth-eaten; yet you, seeing forgetfulness corrupting your soul worse than a moth, do not look into books, do not beat off the corruption, do not adorn your soul, do not constantly keep watch over the B image of virtue, and study its members and its head? For it does indeed have a head, and members more becoming than those of any fair and beautiful body. What, then, is the head of virtue, he says? Humility. Therefore, Christ begins from it, saying: Blessed are the poor. This head does not have hair and curls, but a beauty such as to draw God himself toward it. For upon whom shall I look, he says, if not upon the meek and humble, and him who trembles at my words? And, My eyes are upon the meek of the earth. And, The Lord is near to those who are broken in heart. This head, instead of hairs and tresses, offers sacrifices well-pleasing to God. It is a golden altar, and a spiritual sacrificial C table: For a sacrifice to God is a broken spirit. This is the mother of wisdom. If a man has this, he will have the rest. Did you see a head such as you have never seen before? Do you wish to see the face as well, or rather to learn about it? Then learn first its color, ruddy and blooming and having much grace, and learn from whence it is composed. From whence, then, is it composed? From blushing and feeling shame. Therefore, someone says: Before a shamefaced person, grace shall go forth. This brings much beauty to the other members as well. Even if you mingle ten thousand colors, you will not produce such a bloom. But if you also wish to see the eyes, look at those portrayed with precision by decency and self-control. Therefore, D they become so beautiful and sharp-sighted as to see even the Lord himself. For blessed, he says, are the pure in heart, for they shall see God. Its mouth, moreover, is wisdom and understanding, and the knowledge of spiritual hymns. Its heart is familiarity with the Scriptures, the holding fast of accurate doctrines, and philanthropy, and kindness. And just as it is impossible to live without the latter, so it is impossible to be saved without the former; for from there all good things are born. It also has feet and hands, which are the demonstrations of good works; it has a soul, which is piety; it has a golden breast, firmer than adamant, which is courage; and it is easier for all things to be captured than for that breast to be broken. The spirit which is in the brain and the heart is love.
4. Do you wish me to show you the image in the works themselves? Consider for me this very evangelist; and although we do not have his entire life recorded, nevertheless, even from a few things, it is possible to see his image shining forth. That he was humble and broken in heart, hear after the Gospel him calling himself a tax collector; and that he was merciful, see him stripping himself of all...
HOMILY XLVIII
A "And it came to pass, when Jesus had finished these parables, he departed thence."
1. Why does it say "these"? Because he was about to speak others. And why does he also depart? Because he wishes to sow the word everywhere. "And coming into his own country, he taught them in their synagogue." And what country does he call his own now? Nazareth, I think. For he did not do many mighty works there, it says; whereas in Capernaum he did signs. Therefore he also said, "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day." But coming there, he abstains from signs, so as not to inflame their envy the more, nor to condemn them more severely as their unbelief increases; yet he proposes a teaching that contained a miracle no less than the signs. For they, being entirely senseless—when they ought to have wondered and been amazed at the power of what was being said—instead do the contrary, disparaging him by who his father seemed to be; even though they had many examples of this in past times, and had seen noble children of humble fathers. For David was the son of a humble farmer, Jesse; and Amos was the son of a shepherd, and a shepherd himself; and Moses the lawgiver had a father far inferior to him. Therefore they ought, on this very account, to have worshipped and been struck with awe, that being B of such stock he spoke such things; for it is obvious that this was not from human instruction but from divine grace. But they, instead of being stirred to wonder by the very things that should have evoked it, are contemptuous.
He frequents the synagogues constantly, that if he were always living in the desert they might accuse him all the more of being a separatist and of fighting against the established order. Being amazed, then, and in doubt, they said, "Whence hath this man this wisdom, and these mighty works?"—either calling the signs mighty works, or the wisdom itself. "Is not this the carpenter’s son?" Is not the miracle then greater, and the amazement deeper? "Is not his mother called Mary? And his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things?" And they were offended in him.
Do you see that he was discoursing in Nazareth? "Are not his brethren," he says, "so-and-so and so-and-so?" And what of that? From this you ought, above all, to have been led to faith. But envy is a wicked thing, and often trips itself up. For the very things that were strange and wondrous, and sufficient to draw them in, were the very things that offended them. What, then, does Christ say to them? "A prophet is not without honor," he says, "save in his own country, and in his own house." C And he did not do, it says, many mighty works because of their unbelief. But Luke says: "And he did not do signs there many." And yet it was likely that he would. For if being wondered at was to his advantage (and indeed he was wondered at even then), why did he not do them? Because he was looking not to his own display, but to their benefit. Since this was not succeeding, he disregarded what was his own, so as not to increase their punishment. And yet, see after how long a time he came to them, and with how many D signs
A to many. Then the Evangelist narrates the history to us. And why did he not introduce it beforehand? Because their entire work was to speak of the things concerning Christ; and they made nothing else a secondary task, unless it again tended to the same end. Therefore, they would not have mentioned this history even now, had it not been for Christ's sake, and because Herod was saying that He had risen. But Mark says that Herod greatly honored the man, and that too, while being rebuked by him. Such is virtue! Then, narrating it, he says: "For Herod, having laid hold of John, bound him and put him in prison, for the sake of Herodias, the wife of Philip his brother." For John said to him: "It is not lawful for you to have her." And desiring to kill him, he feared the crowd, because they held him as a prophet. And for what reason does he not speak to her of these things, but to the man? Because the latter was more authoritative. And see how he makes the accusation unobjectionable, as if narrating a history rather than introducing an accusation. And when the birthday of Herod was being celebrated, he says, the daughter of Herodias danced in the midst, and pleased Herod. O diabolical banquet! O satanic theater! O lawless dance, and a wage for the dance more lawless! B For a murder, more execrable than all murders, was dared, and he who was worthy to be crowned and proclaimed was slaughtered in the midst; and the trophy of the demons was set upon the table. And the manner of the victory was worthy of what had transpired. For the daughter of Herodias danced, he says, in the midst, and pleased Herod. Wherefore, with an oath, he swore to give her whatever she might ask. And she, being tutored by her mother, says: "Give me here upon a platter the head of John the Baptist." Double is the crime: both that she danced, and that she pleased, and she pleased in such a way as to receive murder as her wage. Did you see how savage? how senseless? how foolish? For he makes himself liable to an oath, and constitutes her mistress of the request. And when he saw the evil that had come of it, he was grieved, he says; and yet from the beginning he had bound him. Why then is he grieved? Such is virtue: even among the wicked, it is worthy of wonder and praise. But O, the raging woman! When it was necessary to admire her, when it was necessary to worship him for defending the one being insulted, she instead helps to construct the drama, and sets a trap, and asks for a satanic favor. C And he feared on account of the oaths, he says, and those reclining together. And how did you not fear the more grievous thing? For if you were afraid to have witnesses of perjury, you ought much more to have feared to have so many witnesses of such a lawless slaughter.
3. Since I believe many are ignorant of the reason for the crime from which this murder was born, it is necessary to expound on this too, so that you may learn the wisdom of the Lawgiver. What, then, was the ancient law, which Herod trampled underfoot, while John vindicated it? The wife of the one who had died childless needed to be given to the brother. Since
that woman had been made to go mad and drunk with passion, and refused to yield at all; and because the matter was bound by the constraint of an oath. But although Herod was wicked, that woman was more lawless than all, both the daughter and the tyrant. For she was the architect of all these evils and the one who wove the whole drama, she whom the prophet ought most of all to have thanked. For the daughter, at her persuasion, both acted shamelessly, and danced, and asked for the murder; and Herod was caught by her as in a net. Do you see how justly Christ said: *He who loves father or mother more than me, is not worthy of me*? For if she had kept this law, she would not have transgressed so many other laws, she would not have committed this murder. For what could be worse than this beastliness? To ask for a murder as a favor, a lawless murder, a murder in the midst of a banquet, a murder publicly and shamelessly! For she did not approach him in private to discuss these things, but publicly, and having cast off her mask, with uncovered head, and having taken the devil as her advocate, thus she speaks what she says. For he caused her even to be praised for dancing, and then to capture Herod. For where there is dancing, there is the devil. For God did not give us feet for this A, but that we might walk in an orderly way; not that we might act dishonorably, not that we might leap like camels (for even they are unpleasing when they dance, much less women); but that we might dance with the angels. For if the body is base when it acts thus dishonorably, much more so is the soul. Such things do the demons dance; such things do the servants of the demons mockingly practice.
4. But consider also the request itself. *Give me here on a platter the head of John the Baptist.* Do you see the brazen one, who had become entirely of the devil? She even mentions the rank, and not even so does she hide herself, but as if discussing some dish, so she asks for that holy and blessed head to be brought on a platter. And she does not even offer a reason; for she could not even say one; but she simply thinks herself honored by the misfortunes of others. And she did not say, "Bring him here, and behead him"; for she would not have endured his boldness when he was about to die. For she feared even to hear the terrifying voice of him being slaughtered; for he would not have kept silent when he was about to be cut off. For this reason she says: B *Give me here on a platter*; for I desire to see that tongue silent. For she was not only in a hurry to be rid of his rebukes, but also to step upon and mock him as he lay there. Yet God endured, and neither did He cast down a thunderbolt from above, and burn up that brazen face; nor did He command the earth to split open, and swallow up that wicked banquet; while at once crowning the righteous man more greatly, and leaving much consolation for those who would suffer unjustly after these things. Let us listen, therefore, we who suffer terrible things while living in virtue among wicked men. For even then God endured that the one in the desert, the one in the leathern belt, the one in hairy raiment, the prophet, the one greater than the prophets, the one whom no one greater than has arisen among those born of women, should even be slaughtered, and by an unchaste girl and a corrupted harlot, and that while he was defending the divine laws. Considering these things, therefore, let us bear everything nobly,
A rather, you make a spectacle of her. For sin is not hidden by the addition of sin, but by repentance and confession. Behold the evangelist, how unobjectionably he narrates everything, and how he constructs an apology in as much as he is able. For regarding Herod he says: "because of his oaths and the guests," and that "he was grieved"; and concerning the girl, that she was "prompted by her mother," and that she "brought the head to her mother"—as if to say, she was fulfilling the command of another. For all righteous people grieve not for those who suffer evil, but for those who inflict it, since these are the ones who are truly suffering in an evil way. For John, indeed, was not the one treated unjustly, but those who contrived these things were. These, then, let us imitate, and let us not trample upon the sins of our neighbors, but as much as is necessary, let us cast a veil over them. Let us adopt a philosophic soul. For even the evangelist, in discussing a harlot and a murderess, became as unobjectionable as he possibly could. For he did not say, "by the murderess and the accursed one," but, "prompted by her mother"—using the more honorable of names. But you both insult and slander your neighbor, and you would never bear to mention a brother who had offended you in the same way he mentioned the harlot; rather, with much ferocity and insults, you call him "wicked," "malefactor," "deceitful," "foolish," and many other things harsher than these. For we become more beastly, and we speak as if about an alien human being, slandering, reviling, and insulting. But the saints are not so; but rather they mourn those who sin, or they pray for them. Let us, indeed, do this also; let us weep for Herodias and for those who emulate her. For many such banquets take place even now; and even if John is not being put to death, the members of Christ are, and in a far more grievous way. For those who dance now do not ask for a head upon a platter, but for the souls of those who recline at the table. For when they make them slaves, and lead them into lawless loves, and set harlots upon them, they do not slay the head, but they slaughter the soul, rendering them adulterers, effeminates, and whoremongers. B For you will not tell me that, although you are filled with wine and drunk, and see a woman dancing and speaking obscenely, you do not suffer something because of her, nor are you carried away toward debauchery, conquered by pleasure. And you endure that terrible thing, "making the members of Christ members of a harlot." For even if the daughter of Herodias is not present, yet the devil who danced through her then, dances through these people now, and having taken the souls of those reclining at the table as captives, he departs. But if you are able to remain outside of drunkenness, yet you participate in another most grievous sin; for such banquets are full of many extortions. For do not look to the meats set before you, nor to the cakes; but consider from whence they have been gathered, and you will see that it is from injury, and greed, and violence, and extortion. But "these things are not from these sources," you say. God forbid; for neither do I desire it. However, even if they were clean of these, not even so would the expensive dinners be free of charges. Hear, therefore, how even without these the prophet brings a charge, saying thus: "Woe to those who drink the strained wine, and anoint themselves with the first-fruits of myrrh." Do you see how even
thought the cause of Gehenna, do you think it is a matter of pleasure? For whenever they are at a loss for witty words, they dissolve the whole thing with oaths and perjuries. Are these things, then, worthy of laughter, and not rather of lamentations and tears? And who, possessing understanding, would say otherwise?
C 7. And I say this not to forbid feeding them, but lest you do it for such a reason. Let your provisioning have the cause of philanthropy, not of cruelty; let it be mercy, not insolence. Because he is poor, feed him; because Christ is fed, feed him, not because he introduces satanic words and disgraces his own life. Do not look at him laughing on the outside, but examine his conscience, and then you will see him cursing himself a thousand times, and groaning, and lamenting. And if he does not show it, that too is for your sake. Let your table-companions, therefore, be poor men and free, not perjurers, nor buffoons. But if you wish to demand a return for their food also, command them, if they see anything occurring that is absurd, to rebuke, to advise, to assist in the care of the house, in the oversight of the servants. Do you have children? Let them be common parents to them; let them share the oversight with you, and let them bring you gains that are dear to God. Cast them into spiritual merchandise. And if you see one needing oversight, command them to help, command them to minister. Through them, hunt for strangers; through them, clothe the naked; through them, send to prison; resolve the necessities of others. Let them give you this return for their food, D which benefits both you and them, and holds no condemnation. Through these things, friendship also is strengthened all the more. For now, even if they seem to be loved, they are nevertheless ashamed, as living in vain at your house; but if they achieve these things, they themselves also will be more easily disposed, and you will feed them more gladly, seeing that you are not spending in vain, and they will be with you with confidence and the becoming freedom, and your house shall become a church for you instead of a theater, and the devil will flee, and Christ will enter, and the choir of the angels. For where Christ is, there are the angels also; and where Christ and the angels are, there is heaven, there is light more radiant than this sun. And if you wish to reap another consolation through them, command them, while you are enjoying leisure, to
HOMILY XLIX
"And hearing this, Jesus withdrew thence in a boat to a desert place apart; and the crowds hearing it followed him on foot from all the cities."
1. See him everywhere withdrawing: both when John was delivered up, and when he was put to death, and when the Jews heard that he was making more disciples. For he wills to manage most things in a more human way, the time not yet calling for him to reveal his divinity clearly. Therefore he also said to his disciples to tell no one that he himself is the Christ; for after the resurrection he wished this to become better known. Whence, he was not very severe toward those of the Jews who for the time being were incredulous, but was also indulgent.
A For he was demonstrating equality, that he did all things with authority; yet that he was from the Father, they would not have believed in any other way than if he had performed all things referring them to him, and called upon him for the things that were being done. Therefore he does neither this nor that alone, but with the intent to confirm both; but rather, when he acts with authority, at times he performs miracles, and at other times invokes the Father, so that we might not see him as being in some conflict, and so that in lesser things he looks to heaven; but in the greater things he does all things with authority, so that you may learn that even in the lesser things he did not receive authority from elsewhere, but he honors his Father. For when he forgave sins, and opened paradise, so as to introduce the thief, and when he abrogated the old law with a command, and raised six-hundred dead, and calmed the sea, and opened the secret things of men, and created eyes, which are works of God alone and of no one else, he is never introduced as praying: but when he caused the loaves to provide superabundance, which is less than all his other works, then he looks to heaven: at once proving that which I have said, and at the same time instructing us not to touch our table until we have offered thanks to him who provides the food for us. B And that he did not create the loaves from things non-existent, so that he might block the path of Marcion and the Manichaeans, who asserted that he was not a creator, but taught by the very works themselves, and visibly, that they are his fruits and works, showing that which he said from the beginning: *Let the earth bring forth the herb of grass and the trees* (Gen. 1.11, 20). And this is no less significant than that. For even if those things are from non-existent things, yet they are from the water; and it is no less significant to bring forth loaves, and similarly to increase fish, than to bring forth fruit from the earth, and living creatures from the waters; which sign was for his people and the land and the sea to obey. Since he was always providing the universal benefit in lesser things, so that they would not merely be spectators, but would also enjoy the gift itself. And what seemed a miracle to the Jews in the desert, when they said: *Can he give bread also, or prepare a table in the wilderness?* (Ps. 77.20), he himself exhibited in practice. Therefore he brought them into the desert, so that the miracle might occur without any suspicion at all, and so that no one would think that he brought in bread from a neighboring village. Therefore he records not only the place, but also the time. C Another lesson, namely, the philosophy of the disciples, which they exhibited even in necessary things, and how much they despised delicacies. For since there were twelve of them, and they had only five loaves and two fish; they despised them to such a degree, and cared only for spiritual things; nay, even that which little they had, they gave up when asked. Hence let us learn that, even if we have few things, these ought to be brought forward. He commanded them to bring those seven loaves, and they do not say: "How then shall we be able to sate our hunger?" but they immediately obeyed. Beyond those things that we have said above, it seems that Christ D was destroying the malice of the devil, and that he would work all things so as to take away this opinion. He himself, therefore, withdraws for this reason; but the crowds do not depart even so, but follow, being nailed [to him], and not even the tragedy of John frightened them. Such a thing is longing, such is love; thus it conquers and deflects all terrible things. For this reason they received their reward immediately. For *going out*, he says, *Jesus saw a great crowd, and had compassion on them, and healed their sick*. For even if their perseverance was great, yet the things happening from him exceeded the reward of all zeal. Therefore he even places the cause of such healing as mercy, mercy intensified; and he heals all. And he does not require faith here. For by their approaching, and by leaving the cities, and by seeking him with diligence, and by remaining, and when hunger was compelling them, they demonstrate their own faith. He is also about to feed them. And he does not do this of himself, but waits to be asked, which I have said he kept everywhere, not to be the first to leap to miracles, but to be called. And why did none of the crowds approach to speak on their behalf? They revered him with excess, and did not even perceive their hunger through the longing for his presence. But neither do his disciples approach and say: "Feed them"; for they were still disposed in a more imperfect way; but what? *When evening had come*, he says, *his disciples approached him saying: This is a desert place, and the hour is already past; send away the crowds, so that they may go and buy themselves food*. For if even after the miracle they forgot what had happened, and after the baskets they thought he was speaking about loaves, when he called the teaching of the Pharisees *leaven*; much more, not yet having had experience of such a sign, would they not have expected any such thing to happen. And although he had previously healed many sick; yet even from there they did not expect the matter of the loaves; so imperfect were they for the time being. But you, observe for me the wisdom of the Teacher, how he clearly calls them toward believing. For he did not say immediately, "I feed them," for that was not going to be easily acceptable; but what? *Jesus*, he says, *said to them: They have no need to go away; give them you to eat*. He did not say, "I give to them," but, "Give you." For they were still paying attention to him as a man. And they themselves did not stand up even so, but still speak to [him] as a man, saying: *We have nothing, except five loaves and two fish*. Therefore also Mark says that *they did not understand what was said*; for their heart was hardened. Since, therefore, they were still dragging on the ground, then he henceforth introduces the things from himself, and says: *Bring them here to me*. For if the place is a desert, yet the one who feeds the inhabited world is present; and if the hour has passed, yet the one who is not subject to the hour is speaking to you. And John says that they were barley [loaves], not describing this in passing, but teaching us to trample down the pride of luxury. Such was also the table of the prophets. Having taken, therefore, the five loaves and the two fish, and having commanded the crowds, he says, to recline on the grass, looking up to heaven he gave thanks; and having broken them, he gave them to his disciples, and the disciples to the crowds.
A And those requested also gave them. From this we must learn that even if we have only a little, we must offer even that to those in need. When commanded to bring the five loaves, they do not say, "And where will our food come from? Where shall we find relief for our own hunger?" Rather, they obey immediately. Furthermore, as it seems to me, he does this from the things at hand so that he might lead them to faith; for they were still in a weaker state. Therefore he also looks up to heaven. For of the other signs they had many templates, but of this one, none. Therefore, taking them, he broke them and gave them through the disciples, honoring them by this; not only honoring them, but so that when the miracle took place, they might not disbelieve, nor forget what had passed, as their own hands bore witness to them. Therefore he also lets the crowds first feel the sensation of hunger, and waits for them to approach and ask, and through them he makes them recline, and through them he distributes, wishing to anticipate each one through their own confessions and deeds. For this reason he also takes the loaves from them, so that the testimonies of what was happening might be many, and they might have memorials of the miracle. For if, even with these things happening, they forgot, what would they not have suffered if he had not even prepared these things? He commands them to recline on the grass, teaching the crowds to philosophize. For he did not wish only to feed the bodies, but also to instruct the soul.
γ. B And so, from the place, and from giving nothing more than loaves and fish, and from setting the same things before all and making them common, and conferring no more upon one than another, he taught humility, and temperance, and love, and to be disposed toward one another in like manner, and to consider all things to be common. And having broken them, he gave them to the disciples, and the disciples to the crowds. Having broken the five loaves, he gave them, and the five multiplied in the hands of the disciples. And he does not stop the miracle even at this point, but he also caused there to be leftovers; and he caused not whole loaves to be left over, but fragments; so that he might show that these were remnants of those loaves, and so that those who were absent might learn what had happened. For this reason, he allowed the crowds to be hungry, so that no one might think what had happened was a delusion. For this reason he also caused twelve baskets to be left over, so that Judas also might carry one. For he could have satisfied their hunger, but the disciples would not have recognized the power, since this had happened also in the case of Elijah. Thus, then, were the Jews astounded by him from this, that they even wanted to make him king, although they had done this nowhere in the case of his other signs. What speech, then, shall demonstrate how the loaves multiplied? How they flowed in the desert? How they sufficed for so many? (For they were five thousand, besides women and children; C which was the greatest praise of the people, that both women and men were present;) How the remnants came to be? (For this too was no less than the former;) and so many came to be, that the baskets became equal in number to the disciples, and were neither more nor less? Having taken the fragments, therefore, he did not give them to the crowds, but to the disciples; for the crowds were disposed more imperfectly than the disciples.
Having performed the sign, immediately he compelled the
A disciples to embark, and go before him to the other side.
Homily L
Furthermore, let us see what its end is. What, then, is its end? Heaven, the goods in heaven, that ineffable glory, the spiritual bridal chambers, the radiant lamps, the company with the Bridegroom, and other things that no speech nor mind is able to represent. For this reason, it possesses a great difference from the others. For the majority of arts are useful to us for the present life, but this one is useful also for the life to come. And if it has differed so much from the arts necessary for us for the present, such as medicine, I say, and architecture, and others of that kind, much more does it differ from the others, which, if one were to examine accurately, one would not even say were arts. Hence, I for my part would not even call the others arts, as they are superfluous. For where are the culinary and the pastry-making arts useful to us? Nowhere; rather they are even extremely useless and harmful, ravaging both body and soul, because they introduce, with much ostentation, luxury, the mother of all diseases and sufferings. And not only these, but I would not call painting or embroidery an art either; for they plunge one into useless expense alone. But the arts must be such as provide for and construct things that are necessary and sustain our life. For this reason, God gave us wisdom, so that we might find methods through which we can organize our own life. But for images to be made, whether on walls or on garments, where is that useful, tell me? For this reason, much had to be cut away from the art of shoemakers and weavers. For they led most of it toward the base, destroying the necessary part of it, mixing artistic skill with a perversion of art; which is what also happened to architecture. But just as I call architecture an art so long as it builds houses and not theaters, and produces the necessary things and not the superfluous, so too do I call the weaving art a craft so long as it makes garments and coverings, and does not imitate spiders and pour forth much laughter and unspeakable silliness. And as for the shoemakers, so long as they make shoes, I will not deprive them of the title of an art; but when they lead men into the fashions of women, and cause them to become soft through their shoes and to grow effeminate, we shall classify it among the harmful and superfluous things, and we shall not even call it an art. And I know that to many I seem pedantic because I examine these things; yet I will not desist for this reason. For this is the cause of all evils, that these sins are thought to be small, and for this reason are neglected. And what, he says, could be a more trivial sin than this B—to have a shoe decorated and glistening and tied to the foot, if indeed it seems right to call this a sin at all? Do you wish, then, that I should unleash my tongue against it, and show how great the disgrace is, and you will not be angry? Or rather, even if you are angry, I do not care much. For you are the causes of this madness, you who do not even think it a sin, and hence compel us to enter into the accusation of this prodigality.
5. Let us, therefore, examine this, and let us see what kind of evil it is. For when you sew into shoes those silk threads which it is not even fitting to weave into garments, of how much insult and how much laughter are these worthy? But if you despise our judgment, listen to the voice of Paul, who condemns these things with great intensity.
you overlook, and yet go to such great struggle over your footwear? Learn the purpose for which they were made, and be ashamed of the judgment you bring upon yourself regarding them. For footwear was created so that one might tread on mud and filth and every stain upon the ground. If you cannot bear this, take them, tie them around your neck, or place them upon your head.
2. You laugh to hear this, but as for me, it brings me to tears to see the madness of these people and the diligence they show regarding such things. For they would more gladly have their body defiled with mud than those leathers. Miserly men, then, are made so in this way, while those who love money are made so in another way. For the person who is accustomed to be frantic and diligent about such things also requires great expense and a large income for his garments and for all other things. If he has a father who enjoys status, he becomes all the more a captive, intensifying this absurd desire ; but if his father is miserly, he is forced to do other shameful things in order to accumulate gold for such expenses. From this, many of the youth have both sold off their season of life and become parasites to the wealthy, and have endured other servile services, buying with these the fulfillment of such desires. That this person will be both a lover of money and miserly, and slower than everyone else regarding necessary duties, and will be forced to commit many sins, is evident from these things; and that he is cruel and vainglorious, no one will dispute. Cruel, indeed, whenever he sees a poor man, he feigns that he has not even seen him because of his longing for adornment, but rather he lavishes gold on these things while overlooking that man perishing from hunger; and vainglorious, whenever he is schooled even in small things to hunt for the glory given by those who see. For I do not think a general feels such great pride in his camps and his trophies as do these profligate youths regarding the adornment of their footwear, their trailing garments, and the trimming of their hair—even though all these things are the work of other craftsmen. If they do not refrain from vainglory over things that belong to others, when will they refrain from it over their own? Shall I speak of things even more grievous than these, or does this suffice for you? It is necessary to bring the discourse to a close here, since these things too have been said by me for the sake of those who are contentious and who claim that there is nothing absurd in the matter. And I know that many of the youth will not even pay attention to what is being said, since they are once and for all intoxicated by the passion; yet, it was not for that reason right to keep silent. For fathers who have sense and are for the time being healthy, even against their will, [must bring] them to the proper...
HOMILY L
"And having dismissed the crowds, he went up onto the mountain by himself to pray. But when evening came, he was there alone. Now the boat was already in the middle of the sea, being tormented by the waves; for the wind was contrary."
1. Why does he go up onto the mountain? Instructing us that solitude and being alone are good when there is need to intercede with God. For this reason he goes often into the deserts, and there he spends the night praying many times, instructing us as to [the benefit] from the time and from the place
A regarding the beginning, they were about the first time to incur danger, he was indeed present, but he was asleep, so as to provide comfort to them ready at hand. But now, leading them to greater endurance, he does not even do this, but departs, and in the middle of the sea allows the storm to be raised, so that they did not even expect from anywhere a hope of salvation, and he leaves them to be tossed all the night, stirring up, as I think, their calloused heart. For such is fear, which along with the storm the time also causes. But along with the compunction, he also cast them into a greater desire for himself, and into perpetual memory. B For this very reason he did not immediately stand near them: "For in the fourth watch," he says, "of the night he came to them, walking upon the sea," teaching them not to seek quickly a release from the surrounding terrors, but to bear what happens bravely. When, therefore, they expected to be delivered, then the fear was intensified. For "seeing him," he says, "the disciples walking upon the sea, they were troubled, saying that it is a ghost, and from fear they cried out." For he always does this: when he is about to release hardships, he brings on other more grievous and fearful things; which is what happened even then. For along with the storm, the sight of him also troubled them no less than the storm. For this reason he did not even dissolve the darkness, nor did he immediately make himself manifest, conditioning them, as I said, in the continuity of these fears, and teaching them to be hardy. C This he also did in the case of Job; for when he was about to release [the fear and] the temptation, then he allowed the end to become more grievous; not because of the death of the children, I mean, and the words of the wife, but because of the insults of the servants, of the friends. And when he was about to snatch Jacob from the misery in the foreign land, he allowed the disturbance to be raised and to become greater. For even the father-in-law having caught up threatened death, and after him the brother who was about to succeed him, hung over him the danger regarding the final things. Since it is not possible to be tempted both for a long time and vehemently, when the righteous are about to finish the contests, desiring them to gain more, he intensifies the exercises. Which he also did in the case of Abraham, having placed the final prize, that of the child. For thus even the unbearable will be bearable, when it is set at the gates having the removal near. This indeed he also did then, and Christ did not reveal himself before until they cried out. For by as much as the things of the struggle were intensified, by so much more they welcomed his presence. Then, when they cried out, he says, "Immediately Jesus spoke to them, saying: 'Take courage, it is I; do not be afraid.'" This word dissolved the fear, and prepared them to take courage. D For since from the appearance they did not know him, and because of the paradox of the walking and because of the time, he makes himself clear from the voice. What then [of] Peter, the everywhere fervent and always leaping ahead of the others? "Lord," he says, "if it is you, command me to come to you upon the waters." He did not say, "Pray and entreat," but, "Command." Did you see how great the fervor? how great the faith? And yet from this he often incurs danger, from seeking beyond the measure. For indeed even here he sought a very great thing, out of love only, not out of display. For he did not say, "Command me to walk upon the waters"; but what? "Command me to come to you." For no one so loved Jesus. This even after the resurrection he did...
A show, for he did not wait for the boat to come to land, but threw himself into the sea. And just as the mother bird, when the young have fallen, bears them up with her wings and leads them back to the nest, so also did Christ. And when they had boarded the boat, then the wind ceased. Before this they said, "What kind of man is this, that even the winds and the sea obey him?" But now, it is not so. For those in the boat, he says, came and worshipped him, saying, "Truly you are the Son of God." Do you see how gradually he led everyone to a loftier perspective? For from his walking on the sea, and from his commanding another to do this, and from his saving one in danger, their faith was now great. For then indeed he rebuked the sea, but now he does not rebuke it, showing his power in a different and greater way. Wherefore they also said, "Truly you are the Son of God." What then? Did he rebuke them for having said this? On the contrary, he confirmed what was said, healing those who approached him with greater authority than before. B And having crossed over, he says, they came into the land of Gennesaret. And the men of that place recognizing him, sent into all that surrounding region, and brought to him all those who were ill, and begged that they might touch the fringe of his garment; and as many as touched were saved. For they did not approach in the same way as before, dragging him into the houses, and seeking for the touch of his hand, and instructions through words; but they were drawing down the healing far more loftily and philosophically, and with greater faith. For the woman with the issue of blood had taught everyone to be philosophical. And the evangelist, showing that even after a long time he had gone over to those parts, says that the men of the place recognized him, and sent into the surrounding region, and brought to him those who were ill. But nevertheless, time not only did not dissolve the faith, but rendered it greater, and kept it in its prime. Let us therefore also touch the fringe of his garment; or rather, if we wish, we possess him entirely. For his body is set before us now; not his garment only, but his body; not so that we might touch it only, but so that we might eat and be filled. Let us therefore approach with faith, each one having some infirmity. For if those who touched the fringe of his garment drew such power, how much more those who hold him entirely? But to approach with faith is not only to receive what is set before us, but also to touch with a pure heart, to be so disposed, as if approaching Christ himself. For what, if you do not hear a voice? But you see him lying there; or rather, you do hear a voice, as he speaks through the evangelists. C Believe, therefore, that even now it is that same supper at which he himself reclined. For that one differed in nothing from this one. For it is not the case that man performs this, and he that one, but he is the one who performs both. When therefore you see the priest handing him to you, do not think that it is the priest who is doing this, but that it is the hand of Christ extended. For just as when he baptizes, it is not he who baptizes you, but God who is holding your head with invisible power, and neither angel, nor archangel, nor any other dares to approach and touch; so also now. For when God gives birth, the gift is his alone. Do you not see those who are adopted as sons here, how they do not entrust the matter to slaves, but are themselves present at the tribunal? So also God did not entrust the gift to angels, but he himself is present, commanding and saying, "Call no man father on earth"; not that you should dishonor those who begat you, but that he might be of all those
...but rather those things. For here, only the one who offers is benefited, but there, the one who receives as well. Here, the matter seems to be an occasion for pride, but there, almsgiving and philanthropy are everything. For what is the benefit when your table is full of gold cups, but he himself is perishing with hunger? Fill him who is hungry first, and then, out of your abundance, adorn your table also. You make a gold cup, but do not give a cup of cold water? And what is the benefit? You prepare gold-embroidered coverings for the table, but do not provide even the necessary shelter for him? And what is the gain from this? For tell me, if seeing someone in need of necessary food, you abandoned him in his hunger to cover the table with silver alone, would he be grateful to you, or would he not rather be angry? And what if, seeing him wrapped in rags and shivering with cold, you omitted to give him a garment, but constructed golden columns, saying you were doing it in his honor, would he not say you were mocking him, and consider it an insult, and the most extreme one at that? Reconsider this in the case of Christ when he wanders about as a vagrant and a stranger, in need of a roof; but you, omitting to welcome him, adorn floors, walls, and the capitals of columns; and you hang silver chains from lamps, but do not even care to see him bound in prison. And I say these things not to forbid practicing magnificence in these matters, but rather to exhort you to do these things together with the others, or rather, to do these things before the others. For no one has ever been accused for not doing the former; but for the latter, both Gehenna is threatened, and the unquenchable fire, and the punishment with demons. Do not, therefore, while adorning the house, look past the brother who is oppressed; for he is the more vital temple of the two. And these treasures A even unbelieving kings, tyrants, and thieves will be able to take; but whatever you do for your brother...
HOMILY LI
B “Then the scribes and Pharisees from Jerusalem come to Jesus, saying, ‘Why do thy disciples’,” etc. 1. Then: when? When he had worked ten thousand signs, when he had healed the sick by the touch of the hem of his garment. For this reason the evangelist indicates the time, to show their unspeakable wickedness, which yields to nothing. What is meant by “The scribes and Pharisees from Jerusalem”? They were scattered everywhere among the tribes and divided into twelve parts; but those who inhabited the metropolis were more wicked than the others, inasmuch as they enjoyed more honor and possessed great arrogance. Observe, too, how they are caught by the very wording of their question. For they do not say, “Why do they transgress the Law of Moses?” but rather, “The tradition of the elders.” From which it is clear that the priests were introducing many innovations, even though Moses, with great fear and with many threats, had commanded them neither to add nor to take away. “For you shall not add,” he says, “to the word which I command you today, and you shall not take away from it.” But they were introducing innovations no less...
A than these, while neglecting the rest and paying attention only to the necessary ordinances; they held no law either for washing or for not washing, but did either as it happened. For if they were despising even essential food, how were they likely to have these things as objects of great concern? Since, therefore, it often happened that this occurred spontaneously—as when they were eating in the wilderness, or when they were plucking the ears of corn—they put this forward as an accusation, those who always pass over great matters and make a great deal of the superfluous. What then does Christ do? He does not stand against this, nor does He offer a defense, but immediately levels a countersuit, pulling down their confidence and showing that one who commits great sins ought not to be pedantic regarding others for the sake of trifles. For, He says, “When you yourselves ought to be accused, do you cast accusations?” But observe how, whenever He wishes to abolish some of the legal requirements, He does so in the order of a defense—which is what He also did here. For He does not come immediately to the transgression, nor does He say, “It is nothing,” for He would have made them bolder; but first He cuts off their audacity, bringing the much greater crime into the middle and dragging it onto their own heads. And He neither says that they do well in transgressing, so as not to give them an opening; nor does He disparage what is being done, so as not to confirm the law; nor, again, does He accuse the elders, as being lawless and polluted—for then they would have turned away from Him as a reviler and an insulter; but leaving all these things aside, He takes a different path. B And while He seems to be rebuking those who have come to Him, He actually strikes at those who enacted these laws, nowhere making mention of the elders, but in the accusation against these men overthrowing the others as well, and showing that the sin is twofold: because they neither obey God, and for the sake of men they do this. It is as if He were saying, “This is what has brought you to ruin; this is what has destroyed you, namely, the obeying of the elders in everything.” But He does not say it thus, though He implies this very thing, answering them as follows: “Why do you also transgress the commandment of God because of your tradition? For God commanded: ‘Honor your father and your mother’; and, ‘He who curses father or mother, let him die the death.’ But you say, ‘Whoever shall say to the father or mother, A gift, whatever you might have been profited by me, and he shall not honor the father and the mother’; and you have invalidated the commandment of God because of your tradition.”
C 2. And He did not say, “Of the elders,” but, “Of yours”; and, “You say,” and He did not say, “The elders,” so as to make the statement less burdensome. For since they wanted to show the disciples as lawless, He shows that they themselves are doing this, while the others are exempted from the charge. For that which has been commanded by men is not law (wherefore He also calls it a “tradition”), and especially when it is of lawless men. And since it was not contrary to the law to command the washing of hands, He brings into the middle another tradition that is contrary to the law. And what He says is of this kind: “They taught the young, under the guise of piety, to show contempt for their parents.” How and in what way? If any of the parents said to the child, “Give me this sheep which you have, or the calf, or anything else of that sort,” they would say, “This is a gift to God, this that you want
A to possess from me.” And so they would keep it, while the father, being deprived, had to endure the disaster. But Christ, to show that he does not speak against the Law, but rather that he corrects their evil interpretation of it, does not say, “You have abolished the Law,” but, “You have nullified the word of God for the sake of your tradition.” And he brings the prophet forward to accuse them, saying, “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.” B
4.
The difficulty of abolishing circumcision.
For all of Judaism is contained in this; and if you remove this, you have removed the whole thing. For from this he demonstrates that circumcision also must be abolished. But he himself does not introduce this as the primary matter, since it was older than the other commandments and commanded greater reverence; but he legislates it through his disciples. For it was such a great thing that the disciples, wanting to abolish it after so much time, first handle it, and then dissolve it. But see how he introduces the law. For having summoned the crowds, he said to them, “Hear and understand.” For he does not simply pronounce it to them, but first makes the word acceptable through honor and care (for this is what the evangelist indicated by saying, “Having summoned”); and then he does so by the timing. For after their refutation and his victory over them, and the accusation from the prophet, then he begins the legislation, when they were more easily accepting what was said. And he does not simply summon them, but also makes them more attentive. “Understand,” he says; that is, grasp it, bestir yourselves; for such is the law about to be written. If you have dissolved the law, even at an inopportune time, because of your own tradition, and you have heard it, much more is it necessary to hear me, who at the appropriate time is leading you to a greater philosophy. And he did not say, “The observation of food is nothing,” nor that Moses commanded it wrongly, nor that he was condescending; but in the manner of exhortation and counsel, and having taken the testimony from the nature of things themselves, he says, “Not what enters into the mouth defiles the man, but what comes out through the mouth.” C He takes refuge in nature itself, and legislates, and pronounces judgment. And hearing these things, they did not contradict him, nor did they say, “What are you saying? When God has ordered myriad things concerning the observation of food, do you legislate such things?” But since he had completely silenced them, not only by refuting them, but also by bringing their deceit into the open, and exposing what was being done secretly by them, and revealing the secrets of their mind, they went away silenced. But look with me, how he does not yet dare to attack the matter of foods clearly. Because of this he did not even say, “Foods,” but, “What enters the mouth does not defile the man”; which was likely to be suspected also regarding unwashed hands. For he himself was speaking about foods, but it could also be understood regarding those. For so great was the observation of foods that even after the resurrection Peter said, “By no means, Lord, for I have never eaten anything common or unclean.” For even if he was saying these things for the sake of others, and so as to leave for himself a defense against those who complained, so as to show that he also spoke against it, and was not even then permitted, nevertheless he shows that the suspicion of the matter was great. Therefore, he himself from the beginning did not speak openly about foods, but, “What enters into the mouth”; and again, when he seemed to speak more clearly afterward, he obscured it from the end, saying, “But to eat with unwashed hands does not D defile the man,” as if to suggest this was the origin, while in the meantime he was speaking of it. Therefore, he said, “Food does not defile the man”; but as if arguing about another matter, so that he would give them nothing to object to. When they heard these things, they said—the Pharisees, that is, not the crowd—that they were offended. 12. “Then,” it says, “his disciples approached and said to him, ‘Do you know that the Pharisees, having heard the word, were offended?’” And yet nothing had been said against this statement. What then did Christ do? He does not resolve their offense, but rebukes them, saying, “13. Every plant which my heavenly Father did not plant will be rooted up.” For he knew when an offense is to be disdained, and when it is not to be disregarded. For he says elsewhere, “Lest we offend them, cast a hook into the sea” (Matt. 17:26); but here he says: “14. Leave them; they are blind, and guides of the blind. And if a blind man leads a blind man, both will fall into a pit.” But the disciples were saying these things, not so much because they were grieving for them, but because they themselves were troubled to such a degree. Because they did not dare to say it on their own behalf, in the telling of others they wanted to learn the institution. And since the matter stood thus, hear how afterward Peter comes forward, who was always foremost, and says, “Explain this parable to us” (Matt. 15:15); declaring his own perturbation, and not daring openly to say that he was offended by this, but asking, while agitated, to be calmed by an interpretation; for which reason he was also rebuked. What then did Christ do? “Every plant, which my heavenly Father did not plant, will be rooted up.” They bring forward this saying about the law, those who are sick with the illness of the Manichaeans; but what is said here is directed at them. For if he had spoken about the law, he would have defended the law above, and fought for it, saying, “You transgress the commandment of God because of your tradition.” But how does he bring the prophet into the middle, saying, “This people honors me with their lips”? But he speaks this about their traditions themselves. For God said, “Honor your father and mother”; how is that which is said by God not a planting of God? 4. And what follows, he proves about their traditions, because these things were said: for he added, “They are blind guides of the blind.” If he had spoken about the law, he would have been about to say, “The guide is blind to the blind”; but he did not say it so, but, “Guides of the blind they are”; and casting the law into an accusation, he would have been casting everything on it. Then, to keep the crowd away from them, and so that they would not fall into the pit with them, he says, “If a blind man leads a blind man, both will fall into the pit.” Great indeed is the evil of blindness; but to be blindA is not what he charges them with, but rather that they were being scandalized, for there was nothing unclear in his words. For this reason he rebukes them, saying, “Are you also still without understanding?” For the crowds perhaps did not even grasp what was said; but they were the ones who had been scandalized. Therefore, in the beginning, they wanted to learn, as if supposedly questioning on behalf of the Pharisees; but when they heard him threatening a great threat and saying, “Every plant that my heavenly Father has not planted will be rooted up,” and, “They are blind guides of the blind,” they were quieted. B But the one who is everywhere zealous, even so he does not endure to be silent, but says, “Explain this parable to us.” What then does Christ do? He answers most rebukingly: “Are you also still without understanding? Do you not yet perceive?” He said these things and rebuked them in order to cast out their prejudice; but he did not stop there, but even adds other things, saying, “That whatever enters into the mouth goes into the belly and is cast out into the sewer; but the things that come out of the mouth come out of the heart, and these defile the man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, blasphemies, false testimonies; and these are the things that defile the man. But to eat with unwashed hands does not defile the man.” C Do you see how he uses them sharply and rebukingly? Then he establishes what was said from common nature, and towards their healing. For when he says, “It goes into the belly, and is cast out into the sewer,” he is still answering according to Jewish lowliness. For he says that it does not remain, but goes out. And yet, even if it did remain, it would not make one unclean. But they were not yet able to hear this. For this reason, then, even the Lawgiver permits it for as long a time as it remains inside; but when it goes out, no longer. In the evening, then, he commands one to wash, and to be clean, measuring the time of digestion and of excretion. But the things of the heart, he says, remain inside, and even when they have gone out, they defile, and not only while they remain. And first he puts the evil D thoughts, which was Jewish; and he does not yet make the proof from the nature of the things themselves, but from the yield of the belly and of the heart, and from the fact that some things remain and others do not. For some things, entering from without, go out again; but others are born from within, and having gone out, they defile, and all the more so when they go out. For they were not yet able, as I said, to hear these things with the proper philosophy. But Mark says that, cleansing the foods, he said these things; he did not, however, make it clear, nor did he say, “But to eat such foods does not defile the man”; for they could not endure to hear him clearly in this way. Wherefore he also added: “But to eat with unwashed hands does not defile the man.” Let us learn, therefore, what the things are that defile the man; let us learn, and let us flee them. For indeed in the Church we see such a custom prevailing among the many, and how they make it their concern to enter in clean garments, and to wash their hands; but as for how they might present a clean soul to God, they take no account of this. And I say these things, not
[GREEK COLUMN] ...you stain your tongue; for how shall he intercede for you, when you have lost your own boldness? But adorn it with gentleness and humility; make it worthy of the God who is entreated; fill it with blessings and abundant almsgiving. For it is possible to give alms even by means of words. For a word is better than a gift; and, *Answer the poor man in gentleness with peace* (Eccli. iv. 8). And during all the rest of your time, keep it adorned with the narration of the divine laws. *For let all your communication be in the law of the Most High* (Ibid. ix. 23). Having thus adorned ourselves, let us approach the King, and let us fall upon our knees, not in body only, but also in mind. Let us consider whom we approach, and for what we are asking, and what we wish to accomplish. We approach God, whom the Seraphim, when they beheld Him, turned away their faces, not being able to endure His radiance; whom the earth sees and trembles. We approach God, who inhabits light that is inaccessible. And we approach to be delivered from hell, for the remission of sins, for the sake of being released from those intolerable punishments, and for the sake of obtaining the heavens and the good things that are there. B 2. Let us fall down, therefore, both with body and mind, so that He Himself may raise us up as we lie prostrate; let us converse with gentleness and all meekness. And who, you say, is so wretched and miserable as not to be gentle in prayer? He who prays with curses, and fills himself with anger, and declaims against his enemies. For if you wish to accuse, accuse yourself. If you wish to sharpen and whet your tongue, do so against your own sins. And do not say what evil another has done to you, but what you have done to yourself; for this is the greatest evil. For no other person will be able to harm you, if you do not harm yourself. So if you wish to be against those who do you wrong, first approach against yourself; there is no one to hinder you; whereas if you approach against another, you depart having been wronged more greatly. And what injustice at all have you to tell of? That such a one insulted, and plundered, and involved you in dangers? But this is not to be wronged; rather, if we are vigilant, it is to be benefited with the greatest things. For the one who has done such things is the one wronged, not the one who suffered them. And this is especially the cause of all evils, that we do not even know who is the one wronged and who is the one doing wrong. For if we knew this well, we would never have wronged ourselves, we would not have prayed against another, having learned that it is impossible to receive harm from another. For it is not to be plundered, but to plunder, that is evil. So if you have plundered, accuse yourself; if you have been plundered, even pray for the one who plundered you, because he profited you in the greatest things. For even if...
HOMILY LII
*And Jesus went out from thence, and departed into the parts of Tyre and Sidon. And behold, a Canaanitish woman came out of those borders, and cried out to Him, saying: Have mercy on me, O Lord, Son of David; my daughter is grievously vexed with a devil.*1. But Mark says that He could not be hid when He had entered into the house. Why then did He go away into these parts at all? When He had delivered them from the observance of foods, then He now opens the door also to the Gentiles, advancing on the way...
A of events. And so, to pursue those who come, but to be unworthy of His philanthropy, was not fitting. For if it was necessary to pursue those who flee, much more was it not necessary to flee from those who pursue. See, therefore, how the woman is worthy of all benefit. For she did not even dare to come to Jerusalem, fearing and deeming herself unworthy. For that this was the case, and that she would have come thither if it were not for this, is clear both from her present vehemence and from her departing from her own borders. Some, also interpreting allegorically, say that when Christ went out from Judea, then the Church dared to approach Him, having also gone out from her own borders. For, "Forget," He says, "thy people, and thy father's house" (Ps. XLIV, 11). For indeed Christ went out from His own borders, and the woman from her own borders, and so they were able to meet one another. For, "Behold a Canaanitish woman," it says, "having come out from her own borders." The evangelist accuses the woman so that he may show the miracle and proclaim her more greatly. For having heard "Canaanitish," be reminded of those lawless nations who even uprooted the laws of nature from the foundations. And having been reminded of them, consider also the power of Christ's presence. For those who were cast out, lest they should distort the Jews, these appeared so much more worthy than the Jews that they even went out from their borders and approached Christ, while those were driving Him away even when He came to them. Having approached, therefore, she says nothing else, but, "Have mercy on me," and much does she disturb the scene through her crying. For it was a pitiful sight B to see a woman crying with such sympathy, and a woman a mother, and pleading on behalf of her daughter, and a daughter so badly afflicted. For she did not even dare to bring the one possessed by a demon into the sight of the Teacher, but leaving her to lie at home, she herself makes the petition. And she tells the suffering only, and adds nothing more, nor does she drag the Physician into the house, as that nobleman did, saying, "Come, lay thy hand," and, "Come down before my child die" (Mark V, 23; John IV, 49). But having described the affliction, and the intensity of the disease, she invokes the mercy of the Master, and cries aloud; and she does not say, "Have mercy on my daughter," but, "Have mercy on me." For she is insensible to the disease, but I, suffering the myriad terrible things, I am the one suffering with awareness, I am the one maddened with the knowledge of it. And He did not answer her a word. What is this new and paradoxical thing? The Jews, who are ungrateful and blaspheming, He invites, and those who are tempting He does not dismiss; but her, who is running to Him and entreating and begging, and who was nurtured neither by law nor prophets and is showing such piety—her He does not even deem worthy of an answer. Who would not this have scandalized, seeing things happening contrary to the report? For they heard that He went about the villages healing; but her, who had come, He puts off. And whose heart would not the suffering C and the supplication that she was making on behalf of a daughter so badly afflicted have broken? For not as one worthy, nor as one demanding a debt, did she thus approach, but she begged to be shown mercy, and she lamented her own misfortune only, and is not even deemed worthy of an answer. Perhaps many of those listening
might have supposed that He would have given it, or that He would have silenced her again; but He does as He did in the case of the centurion, when He said, "I will come and heal him," so that we might learn of his piety and hear him say, "I am not worthy that you should enter under my roof"; and as He does in the case of the woman with the issue of blood, when He says, "I know power has gone out of me," so that He might reveal her faith; and as He does in the case of the Samaritan woman, so that He might show how, even when rebuked, she does not depart; so too does He do here. For He did not desire for such great excellence in a woman to be hidden. Thus, what He said was not intended as an insult, but as a provocation, uncovering the treasure stored within. Look you with me, along with her faith, at her humility. For He Himself called the Jews children, but she was not content with that, but even called them masters; so far was she from being grieved at the praises of others. For "the little dogs," she says, "eat of the crumbs falling from the table of their masters." Have you seen the understanding of the woman, how she did not dare to answer back, nor was she stung by the praises of others, nor was she resentful at the insult? Have you seen her strength of spirit? He said, "It is not good," but she said, "Yes, Lord"; He called them children, but she called them masters; He called her a little dog, but she added the very action of a little dog. Have you seen her humility? Hearken to the boastfulness of the Jews: "We are Abraham’s seed, and have never been enslaved to anyone," and, "We have been begotten of God." Yet she is not like this, but calls herself a little dog and them masters; and for this very reason she became a child. What then did Christ say? "O woman, great is your faith." For this reason He delayed, so that she might shout this word, so that He might crown the woman. "Let it be to you as you desire." What He says is this: "Your faith is able to accomplish even greater things than these; nevertheless, let it be to you as you desire." This is akin to that voice which said, "Let there be a heaven, and it was." And her daughter was healed from that very hour. Have you seen how she too contributed no small amount to the healing of her daughter? For this reason Christ did not even say, "Let your daughter be healed," but, "Great is your faith, let it be to you as you desire," so that you might learn that His words were not just empty flattery, but that the power of faith was great. In any case, He left the accurate test and proof of it to the outcome of events. Her daughter was therefore healed immediately.
3. A Consider with me, how, when the apostles had been vanquished and had accomplished nothing, she achieved it. So great a thing is persistence in prayer. For He desires that those of us who are accountable should be petitioned on our own behalf, rather than others on our behalf. And yet they had greater boldness than she, but she exhibited great endurance. By the end, moreover, He made an apology to the disciples for the delay, and showed that He did not yield when they asked because it was right to act as He did. B "And Jesus departed from there, and came by the sea of Galilee, and ascending the mountain, He sat there. And great multitudes came to Him, having with them the lame, the blind, the maimed, the deaf; and they cast them at His feet; and He healed them, so that the multitudes marveled, seeing the deaf
A speaking, the maimed whole, the lame walking, and the blind seeing; and they glorified the God of Israel. Do you see how He is not only a Healer of bodies, but a Teacher of the soul? For not only did He make the blind see, but He also made the multitudes glorify God.
δ. And if you wish, let us first examine agriculture. For if it does not have the blacksmith’s art in order to borrow a mattock, and a spade, and a sickle, and an axe, and many other things from it; and the carpenter’s art, so as to fashion a plow, and produce a yoke, and a wagon, so as to thresh ears of corn; and the shoe-making art, so as to craft a strap; and the building art, so as to build a cattle-shed for the oxen that plow, and houses for the farmers who sow; and the wood-cutting art, so as to cut timber; and the baking art—after all these, it appears nowhere. B Thus also weaving, when it makes anything, calls upon many arts to be with it, so as to assist it with the matters at hand; and if they are not present and holding out a hand, it stands still, itself also at a loss because of the other. And each of the arts needs another. But when there is a need to show mercy, we have no need of any other, but only of the will. And if you should say that it requires money, and houses, and garments, and footwear, read those words of Christ which He spoke concerning the widow, and cease from this anxiety. For even if you are very poor, and one of those who beg, if you cast in two mites, you have completed the whole. And if you give a loaf of bread, having only this, you have reached the end of the art. C Therefore, let us embrace this science, and let us succeed in it. For it is better to know this than to be a king and wear a diadem. For this is not its only advantage, that it does not need others, but that it is also effective for multifarious, many, and all-manner of things. For it builds houses that always remain in the heavens, and teaches those who have succeeded in it how they might escape the deathless death; and it gifts you treasures that are never spent, but escape every harm, and that from robbers, and that from worms, and that from moths, and that from time. And yet, if someone taught you this regarding the guarding of wheat alone, what would you not give, so that you might be able to keep the wheat unconsumed for many years? But lo, it instructs you not only concerning wheat, but concerning all things, and shows you how both possessions and the soul and the body might remain unconsumed. And why must I tell the successes of this art in parts? For this teaches you how you might become similar to God, which is the head of all good things. Do you see how its work is not one, but many? Not needing another art, it builds houses, it weaves garments. It constructs unconsumable treasures, it makes one overcome death, overcome the devil, it makes one similar to God. What, therefore, could be more useful than this art? For the others, along with what has been mentioned, are also dissolved with the present life, and when the craftsmen are sick they are nowhere to be seen, D and they have no power to maintain their works, and they require labor and much time, and ten thousand other things; but this one, when the world passes away, then it appears most of all; when we die, then it shines most of all, and shows the works that have been done by it; and neither time, nor
or does he who heals those struck by others strike and cast down? Cure your own evils, not another’s; nay rather, do not even strike or cast down (for that is the work of one who is playing), but raise up those who have been cast down. For it is not even possible to cure the evil arising from avarice with the same measure of almsgiving. For if you seize an obol by avarice, you have need not of an obol again for almsgiving, so as to heal the ulcer arising from the avarice, but of a talent. Wherefore the thief who is caught pays back fourfold; but the plunderer is worse than the thief. And if the latter must give back fourfold what he stole, the plunderer must give back tenfold and much more; and it is a thing to be thankful for if even thus it is possible to appease the injustice; for even then he shall not receive the fruit of almsgiving. Wherefore Zacchaeus says, *I will restore fourfold of what I have taken by false accusation, and the half of my substance I will give to the poor.* And if, in the law, one must give back fourfold, much more so in the grace; if the thief, much more the plunderer. For here, along with the loss, there is also great insult. So that even if you give a hundredfold, you have not yet given the whole. Do you see how it was not in vain that I said, Even if you snatch an obol and offer up a talent, you scarcely wipe away the evil from the avarice. But if you have given a few things, and not to those whom you have wronged, but to others, what defense will you have? What pardon? What hope of salvation? Do you wish to know how much evil you do, and how you do wrong even with almsgiving? Hear Scripture saying: *As he who sacrifices a son before his father, so is he who offers sacrifice from the money of the poor* (Eccl. 34:24). Let us therefore inscribe this threat upon our minds; let us learn it; let us write it on our walls, in our hands, in our conscience, and everywhere: so that at least this fear, being vigorous in our mind, may restrain our hands from daily plunder. For plunder is indeed worse than the act that consumes the poor little by little. Therefore, that we may be pure from this inquiry, let us meditate on these things and discuss them with others. For thus we shall be more inclined to mercy, we shall obtain the reward, and we shall obtain eternal goods, by the grace and mercy of our Lord Jesus Christ, to whom be the glory and the empire with the Father and the Holy Spirit, now and always, and for ever and ever. Amen.
HOMILY LIII.
A Jesus, having called his disciples to him, said: *I have compassion on the crowd, because they have already remained with me three days, and they have nothing to eat; and I do not wish to send them away fasting, lest they faint on the way.* 1. And when he was about to perform this sign above, he first healed those crippled in body; and here he does this same thing: from the healing of the blind and the lame he enters into this again. But why then did the disciples say, *Dismiss the crowds*? And why did they not say it now, and that too after three days had passed? Perhaps because they themselves had become better, or because they saw that these people were not feeling the hunger so keenly; for they were glorifying God for what was coming to pass. But see how even now he does not come to the miracle simply, but calls them toward it. For the crowds, having come for the sake of healing, did not dare to ask for bread; but he, the friend of man and the guardian, grants it even when they do not ask, and says to the disciples: *I have compassion, and I do not wish to send them away fasting.* For in order that they might not say that they came having provisions, he says: *They have already remained with me three days;* so that even if they had come having them, these had been consumed. For this reason he himself did not do this on the first and second day, but when everything had been consumed for them, so that they, having first been placed in need, would receive what was happening with greater eagerness. For this reason he says, *Lest they faint on the way*; showing that they were also standing far off, and that nothing was left to them. And if you do not wish to send them away fasting, for what reason do you not perform the sign? In order that in this questioning and answering he might make the disciples more attentive, and that they might demonstrate their faith, approaching and saying: Make bread. But not even thus did they understand the cause of the question; wherefore later he says
A to look towards asking these things of him. For the words showed that he was able not to send them away fasting, and he was indicating his authority. For this, "I do not want," is a sign of him demonstrating it. But since they remembered the multitude afterwards, and the place, and the wilderness—(For, "Whence," he says, "in a wilderness, are there so many loaves for us, as to satisfy such a crowd?")—and not even so did they understand what was said, he finally introduces his own part, and says to them: "How many loaves have you?" And they say: "Seven, and a few small fish." And they no longer say, "But what are these for so many?" as they said before. Thus, even if they did not grasp the whole thing, still they were becoming somewhat higher little by little. For he himself, by these means arousing their intellect, questions them just as before, in order that by the manner of the questioning he might remind them of what had already happened. But as you saw their imperfection from these things, so also learn and note the nobility of their mind, and admire their love of truth, how they, writing these things, do not conceal their own faults, even though they were great. For it was no trifling accusation, having experienced this sign so recently, to forget it so immediately; for this reason they are also rebuked.
B After these things, consider also the other nobility of mind; how they were superior to their belly; how they were instructed not to make a great account of the table. For being in a wilderness, and spending three days there, they had seven loaves. He performs the other things just as the former; for he makes them recline upon the ground, and in the hands of the disciples he makes the loaves spring forth. For he commanded, it says, the crowds to recline upon the ground. And taking the seven loaves and the fish, having given thanks, he broke them, and gave them to the disciples; and the disciples to the crowd. But the end is no longer the same. For they all ate, it says, and were satisfied; and they took up of the remains of the fragments seven baskets full. But those eating were four thousand men, besides women and children. But why then, when there were five thousand, did twelve baskets remain, and here, when there were four thousand, seven baskets? Why, then, and for what reason were the leftovers fewer, even though the number of those eating was not the same? Either then, one can say this, that the baskets were larger; or if not this, that in order that the similarity of the sign might not again cast them into forgetfulness, he awakens their memory by the difference, so that from what was altered they might be reminded of both that one and this one. For this reason then, he makes the baskets of the leftovers equal in number to the disciples, but now the baskets to the loaves, demonstrating also by this his unutterable power, and the ease of his authority, that it is possible for him to perform these miracles in this way and that. For it was not of small power to maintain the number both then and now—then, when there were five thousand, and now when there were four thousand—and to allow neither then the baskets, nor now the hampers, to be either fewer or more, even though the multitude of those eating was different. And the end also is similar to the former. For indeed then, having dismissed the crowds, he departed in a boat, and now; and John also says this. For since nothing so prepared them to follow him as the miracle of the loaves—and not only to follow, but they even wanted to make him king—fleeing the suspicion of tyranny, he departs after this miracle; and he does not even go on foot, so that they might not follow, but having embarked into the boat. And having dismissed, he says, the crowds,
A they ask him for a sign, if the sign of Jonas the prophet might not be [given]. And yet, it was fitting that they, who knew the prophet, and all the things that had happened, and who were hearing this for the second time, should have inquired and learned what it was that was being said; but, as I have said, they do not do these things from a desire to learn. For this very reason he also, having left them, went away. And when his disciples had come, he says, to the other side, they forgot to take bread. But Jesus said to them, B "See and beware of the leaven of the Pharisees and Sadducees." And why did he not say, "Beware of the teaching," plainly? He wishes to remind them of the things that had happened; for he knew they had forgotten. But to reproach them simply did not seem reasonable; yet to take occasion from them and to rebuke them in this way made the reproach acceptable. And why did he not rebuke them then, when they said, "Whence for us in the desert so many loaves?" For it seemed that this was a suitable time to say it. That he might not appear to be eager for the sign. And besides, he did not wish to reproach them in the presence of the crowds, nor to be vainglorious before them. But now the accusation is more reasonable, because, though two miracles had occurred, they were such. Therefore, having performed another miracle, he then rebukes; for the things they were reasoning, these he brings into the midst. And what were they reasoning? "That we have not taken loaves," he says. For they were still agitated about Jewish purifications and the observances of foods. For this reason, and for all these things, he attacks them more vehemently, saying: "Why do you reason among yourselves, O you of little faith, that you have not taken loaves? Do you not yet understand, neither remember? Is your heart hardened? Having eyes, do you not see? having ears, do you not hear? Do you not remember the five loaves of the five thousand, and how many baskets you took? Neither the seven loaves of the four thousand, and how many baskets you took?" Do you see increased indignation? For he does not appear to have rebuked them so anywhere else. For what reason then does he do this? In order to cast out again their preconception concerning foods. For because of this, then, he merely said, "Do you not understand, neither remember?" but here, and with much rebuke, "O you of little faith," he says. For mildness is not good everywhere. For just as he imparted confidence to them, so he also rebukes, by this variety managing their salvation. And see also that the rebuke is great, and the C gentleness. For it is as if he were excusing himself to them for having rebuked them severely, when he says, "Do you not yet understand the five loaves, and how many baskets you took? And the seven loaves, and how many baskets you took?" For this reason he also gives the number both of those who were fed and of the fragments, at once bringing them to a memory of things past, and making them more attentive to things to come. And that you may learn how much the rebuke availed, and how it awakened their slumbering mind, hear what the evangelist says. For when Jesus had said nothing further, but had rebuked them, and had only added this, "How do you not understand that I did not tell you to beware of bread, but of the leaven of the Pharisees and Sadducees?" he brought in, saying: "Then they understood that he did not say..."
a young king, an orphan, who has inherited great wealth; but let there also be a wage-earner, one suffering through the whole of the day, and another continually living in luxury. Do you wish, then, that we first speak of the despondencies of that man who lives in luxury? Consider how it is natural for his mind to be storm-tossed when he covets glory that exceeds his station, when he is scorned by his servants, when he is insulted by his inferiors, when he has ten thousand accusers and those who slander his extravagance. And as for other things, whatever naturally happens in such wealth, one cannot even speak of them: the burdens, the conflicts, the accusations, the losses, the plots laid by envious people who, when they cannot transfer his wealth to themselves, pull and tear at the young man from all sides and raise ten thousand storms against him. Do you wish that I also speak of the pleasure of the wage-earner? He is relieved of all these things; even if someone insults him, he feels no pain, for he considers himself greater than no one. He has no fear over money, he eats with pleasure, he sleeps with much contentment. Not so do those who drink the Thasian wine live in luxury, as he does when he goes to the springs and enjoys those waters. But the others’ affairs are not like these. If you are not satisfied with what has been said, so that I may make the victory greater, come, let us compare the king and the prisoner. And you will see this man often in pleasure, playing and leaping, while that one, in diadem and purple, is despondent, having ten thousand cares, and dead with fear. For it is not possible, it is not possible to find a life without pain, but also not one devoid of pleasure; for our nature would not have been sufficed, as I said before. If the one rejoices more, and the other suffers more, this happens because of the one who suffers, when he is small-minded, not because of the nature of the facts. For if we wish to rejoice constantly, we have many avenues; for if we take hold of virtue, nothing will remain to grieve us. For it holds out good hopes to those who possess it, makes them pleasing to God and esteemed among men, and puts into them an unspeakable pleasure. For even if virtue has labor in the attaining of it, yet the conscience fills [the soul] with much A contentment and places within it such pleasure as no speech will be able to describe. For what seems to you in the present life to be sweet? A sumptuous table, and bodily health, and glory and wealth? But these sweet things, if you compare them to that pleasure, will be found more bitter than all when measured against it. For nothing is sweeter than a good conscience and a good hope. 5. And if you wish to learn this, let us examine the one about to depart from here, or the one who has grown old; and having reminded him of the sumptuous table of which he partook, and the glory and honor, and the good works which he once performed and did, let us ask him at which of these he rejoices more, B and covers his face in shame over those things, but on account of these he soars and leaps? In this way even Hezekiah was saddened, not remembering tables, nor riches, nor kingdom, but righteousness. "Remember, O Lord," he says, "how I walked before thee in truth" (Isa. XXXVIII, 3). Behold also Paul, one of those who leaps and says: "I have fought the good fight, I have finished the course, I have kept the faith" (II Tim. IV, 7). For he says that he has many things beyond these, C and honors with which he was honored, and many attendants, and much care. Do you not hear him saying, "Receive not the grace of God in vain?" (II Cor. VI, 1), as Christ Jesus? And "The Almighty," he says, "you plucked out your eyes and gave them to me; for you risked your neck for my life" (Gal. IV, 15; Rom. XVI, 4)? But he bears nothing of those things in the midst, but labors and dangers, and most deservedly the crowns for these. These things are left here; those do not follow into the world beyond. We shall give an account of those, and we shall demand the reward for these. Do you not know that in the last day the soul will wring with grief; then it will provoke the heart? Then, therefore, when this happens, the memory of good works is a comfort, just as a calm in a storm, to the distressed soul. "For if we are watchful, D and fear is ever present to us even when we are living, because we are disposed towards insensibility, if we are cast out from here, [we shall know] by all means." For when the prisoner is most pained, when they drag him to the tribunal, then he trembles most, when he is near the judgment seat, when he must give an account. This is the case for most people, to hear the story, and things that are frightening; those who can no longer bear the contemplation are departing, and shaking off the bed with great force as they lie there, and witnessing them appear in a terrifying way, while the soul is wrapped within itself, and is reluctant to be separated from the body, and sees the arriving angels and bears [the sight]. For we are terrified seeing the formidable ones towards men, and we look upon the angels and the severe powers that are arriving; and if we see what it is like, the soul being dragged from the body, and being dragged away, and wailing much in vain and to no purpose; for the rich man also, having departed, groaned much, but could not. Having all these things in mind, and turning them over, that we may not also suffer the same things, let us maintain the fear of these things, so that we may flee from the punishments of these things, and attain to the eternal good things, which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father be glory, together with the holy and life-giving Spirit, now and ever, and unto the ages of ages. Amen.
Homily LIV
And Jesus having gone out into the parts of Caesarea Philippi, he asked his disciples, saying: "Whom do men say that I the Son of man am?" (Matt. XVI, 13). 1. For what reason has he called the founder of the city? Because there is another, that of Straton. And not in that one,A but in a man who was mortal, he entrusted the authority over all things that are in heaven; he entrusted the keys of the heavens to a mortal man, and he bestowed upon him all power, though he was but a man; yet he showed him to be higher than the heavens. For the things that are promised to the Church on earth are ratified in heaven. Since he had done many things and had discoursed to them about many high doctrines, and had provided many demonstrations of his divinity and of his harmony with the Father, only then does he bring this question to them. And he did not say, "Who do the scribes and Pharisees say that I am?"—although they frequently came to him and held discourse with him—but, "Who do men say that I am?"—inspecting the impartial opinion of the multitude. For even if it were far humbler than it should have been, yet it was free from wickedness; whereas the other [the opinion of the Pharisees] was full of much malice.
And showing how greatly he wishes the economy to be confessed, he says, "The Son of man," calling his divinity thence—which he does in many other instances. For he says, "No one hath ascended into heaven, but he that descended from heaven, even the Son of man who is in heaven" (John III, 13); and again, "What and if ye shall see the Son of man ascend up where he was before?" (John VI, 62). Then, since they said, "Some say John the Baptist, some Elias, others Jeremias, or one of the prophets," and brought forward their erroneous opinion, he then added: "But whom say ye that I am?" (Matt. XVI, 15). By means of this second question he calls them forth to conceive something greater concerning him, and signifies to them that the former judgment is far short of his dignity. Wherefore he seeks another from them, and adds a second question, that they might not fall into the opinion of the many, who, because they saw signs greater than those that could befall a man, thought he was a man, yet one who had risen from the dead, just as Herod said. But he, leading them away from this suspicion, says: "But whom say ye that I am?"—that is to say, you who are always with me, and who see me working wonders, and have yourselves performed many powers through me. B What then does the mouth of the apostles, Peter, the ever-fervent, the coryphaeus of the choir of the apostles, do? When all were asked, he alone answers. And when he asked the opinion of the multitude, all spoke the answer; but when he asked their own, Peter springs forward and anticipates them, and says: "Thou art the Christ, the Son of the living God" (Matt. XVI, 16).
What then does Christ say? "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee" (Matt. XVI, 17). And yet, if he had not confessed him authentically, and as begotten of the Father himself, this would not have been a work of revelation; if he thought he was one of the many, the thing said would not be worthy of being called blessed. For even before this, those in the boat said, "Of a truth thou art the Son of God" (Matt. XIV, 33), after the storm which they saw, and they were not called blessed, although they spoke the truth. For they did not confess such a sonship as Peter did; but they thought he was truly a son, one of many, exceptional indeed compared to the multitude, but not of his very essence.
2. Nathanael also said, "Rabbi, thou art the Son of God, thou art the King of Israel" (John I, 49); and not only is he not called blessed, but he is even reproved by him as having spoken far below the truth. He added, therefore: "Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these" (John I, 50). For what reason, then, is this man [Peter] blessed? Because he confessed him to be the authentic Son. For this reason, in those cases, nothing of the kind
was revealed to him, but Christ entrusted A to a mortal man the authority over all things in heaven, having given him the keys, and who extended the Church throughout the whole inhabited world, and rendered it stronger than heaven. For heaven and earth shall pass away, but my words shall not pass away. How then is He lesser, who has given such things, who has accomplished such things? And I say these things, not dividing the works of the Father and the Son—for all things were made by Him, and without Him was not anything made—but to silence the shameless tongue of those who dare such things.
γ. See also His authority through all things. "I say to you, you are Peter; I will build the Church; I will give you the keys of the heavens." And then, having said these things, He charged them that they should tell no one that He is the Christ. And for what reason did He charge them? In order that, once those who were prone to stumbling had been removed from the midst, and the cross had been completed, and the other things He suffered had been fulfilled, and there was no longer anyone to interrupt and disturb the faith of the many in Him, the proper opinion about Him might be impressed upon the minds of the hearers, pure and immovable. For His power had not yet clearly shone forth. On this account, He wanted to be proclaimed by them at that time, when the clear truth of the events and the strength of what had come to pass would testify to the things spoken by the apostles. For it was not the same thing to see Him now performing miracles in Palestine, and now being insulted and driven about—(especially since the cross was about to succeed the miracles that were taking place)—as it was to see Him being worshipped B and believed in everywhere in the inhabited world, suffering no longer anything of the kind he had once suffered. On this account, He says to tell no one. For that which has been rooted once, if then uprooted, would with difficulty be firmly planted again among the many; whereas that which has remained immovable once it was set, and has been hindered from no quarter, grows easily, and advances to greater increase. For if those who had enjoyed many signs, and had participated in such ineffable mysteries, were scandalized by hearing alone—nay, rather, not they alone, but even the chief of them all, Peter—consider what it was likely for the many to suffer, having learned that He is the Son of God, while seeing Him being crucified and spat upon, not knowing the ineffable nature of these mysteries, nor having enjoyed the Holy Spirit. For if He said to the disciples, "I have many things to say to you, but you cannot bear them now," much more would the rest of the populace have fallen away if, before the appropriate time, the most profound of these mysteries had been revealed to them. On this account, He forbids them to speak. And that you may learn how great was the benefit of learning the full teaching after these things, once those who would be scandalized had passed away, learn from this very chief of the apostles. For this same Peter, who after so many signs appeared so weak as to even deny Him and to fear a low-born girl—since the cross had proceeded, and he had received clear proofs of the resurrection, and there was nothing left to scandalize and disturb him—held to the teaching of the Spirit so unshakeably that he leapt upon the gathering of the Jews more fiercely than C a lion, even though dangers and myriad deaths were being threatened. With good reason, therefore, He commanded the many not to speak before the cross, since He had not even put all things into those who were about to teach [the world]. D He also had much to say to you, He says, but you cannot bear it now. And those things which had been said by Him, they did not understand, and He did not make it plain before the cross. For when He rose, then some understood the things that had been said. From then He began to show them that He must suffer. From then? When? When He gave them the dogma concerning the beginning of the nations. But not even then did they accept the things being said. For, He says, the Word was hidden from them; and just as they were in a state of confusion, not knowing that He was going to rise again. For this reason, He remained in the midst of the difficulties, and opened up the discourse, so that He might open the mind, and the hearers might understand what is being said. But they did not understand what the saying was that was hidden from them; and they were afraid to ask Him: "Is He going to die?" or rather, "How and in what way is this mystery to be fulfilled?" For they did not even know what the resurrection was, and thought it much better that He should not die. For this reason, while others were troubled and questioning, again Peter, fervent, alone dares to speak of these things—and not even he with boldness, but having taken Him aside—that is, from the others—he says: "Mercy on you, Lord; this shall never happen to you." What then is this? He who was blessed, having been revealed [as the one who knew the truth], so quickly he lapsed, and feared the Passion! And what is the wonder, since He who had received the revelation of these things in the midst of this did not know that He had to suffer? "For I have many things to say to you," for not even those things, He says, did he deduce from his own mind. See that in these things it was not revealed to him; why are you troubled and cast into confusion, and, having heard ten thousand times, do you not know what is being said? That He is the Son of God, he learned, but that He must D suffer the cross and the resurrection, it was not yet clear to him. For, He says, "The Word was hidden from them." You see how he is justifiably rebuked by others? For it was necessary for him to learn that He was going to suffer, if not he, at least the others! He, however, shows that he is so far from coming to the Passion willingly, that he even rebuked Peter and called him Satan.
Δ. Let those who are ashamed of the cross of Christ hear this. For the leader, even before he had learned all things clearly, was called Satan for having suffered this, of which he ought to have had forgiveness after such proof, since he was denying the economy—for he who had been so blessed, who had made such a confession, imagine how others will be persuaded to reject these very mysteries [of the cross]! And He did not say, "Satan has spoken through you," but, "Get behind me, Satan." For He was wishing to drive away the enemy from the one who was not to suffer the Christ. On this account He rebuked him with such vehemence, because He was fearing that he would also cause others to fear, and not readily accept the [theology concerning the cross]. On this account He reveals that he is speaking from his own mind: "For you do not mind the things of God, but the things of men." What is this? "You do not mind the things of God, but the things of men." That is, he who was examining the matter by human reasoning thought it was shameful to Him and unbecoming. Rebuking him, therefore, He says: "It is not fitting for Me to suffer," but you, judging these things by a fleshly mindset, and regarding the things of the flesh as you were hearing them taught—if he had only been rid of this fleshly mind, he would have known,
A that this is indeed most fitting for me. For you, on the one hand, think that it is unworthy of me to suffer; but I, on the other hand, tell you that for me not to suffer is to adopt the mindset of the devil—by using the opposite argument, he suppressed his anxiety. For just as He persuaded John, who thought it unworthy of himself to be baptized by Him, saying, *Thus it is fitting for us* (Matt. 3:15); and just as He restrained even Peter himself, who was forbidding Him to wash his feet, by saying, *You have no part with Me unless I wash your feet* (John 13:8); so here too, by the opposite argument, He restrained him, and with the severity of the rebuke He suppressed the fear of suffering. Let no one, therefore, be ashamed of the venerable symbols of our salvation, the very sum of all good things, by which we live and have our being; but rather, as a crown, let us carry about the cross of Christ. For indeed, all things regarding us are brought to perfection through it. If it is necessary to be reborn, the cross is present; if to be nourished with that mystical food, if to be ordained, if to do anything else at all, everywhere the symbol of victory stands by us. For this reason, we inscribe it with great care upon our houses, upon our walls, upon our windows, upon our forehead, and upon our mind. For this B is the sign of our salvation, of our common freedom, and of the gentleness of our Master. For *He was led as a sheep to the slaughter* (Acts 8:32; cf. Is. 53:7). When, therefore, you seal yourself, think of the whole purpose of the cross, and extinguish your anger and all the other passions. When you seal yourself, fill your forehead with great boldness, and make your soul free. You know, surely, what the things are that provide freedom. For this reason, Paul also, when leading us to this—I mean the freedom that is fitting for us—led us in this way, by reminding us of the cross and the blood of the Master. *You were bought with a price,* he says; *do not become the slaves of men* (1 Cor. 7:23). Consider, he says, the price paid for your sake, and you shall be the slave of no man—calling the cross a price. For it is not enough to simply trace it with your finger, but for this to be done first by your intention, with great faith. And if you thus imprint it upon your face, none of the unclean demons will be able to stand near you, seeing the blade by which it received the wound, seeing the sword by which it accepted the mortal blow. For if we, when seeing the places where those condemned are executed, shudder, consider what the devil will suffer, seeing the weapon by which Christ unloosed all his power, and cut off the head of the dragon. Do not, therefore, be ashamed of so great a good, lest Christ be ashamed of you when He comes with His glory, and the sign appears C shining before Him brighter than the very rays of the sun. For the cross shall come then, emitting a voice through its appearance, and pleading on behalf of the Master to the entire inhabited world, showing that nothing was left wanting of what pertained to Him. This sign has opened closed doors both in the time of our ancestors and now; this has extinguished poisonous venoms; this has unloosed the power of hemlock; this has healed the bites of venomous beasts. For if it opened the gates of Hades, and unfolded the vaults of heaven, and renewed the entrance to Paradise, and cut the nerves of the devil, what is there to marvel at if it prevailed over poisonous drugs, and beasts, and other such things? If it opened the gates of the netherworld, and unfolded the vaults of heaven, and renovated the entrance to Paradise, and cut through the nerves of the devil; what is to be marveled at, if it overcame poisonous drugs, and beasts, and other things of this sort?
continually standing, lest her children should call upon her at any time? There is no one, neither father nor mother; but God stands continually waiting, in case any of his servants should at any time call upon him, and he has never, when we have called as we ought, disregarded it. Therefore he says: "While you are yet speaking, I will not wait for you to finish, and I will immediately obey." Let us then call upon him as he wishes to be called. And how does he wish? "Loose," he says, "every bond of wickedness, undo the knots of oppressive agreements, tear up every unjust contract. Break your bread to the hungry, and bring the homeless poor into your house. If you see the naked, clothe him, and do not despise those of your own seed. Then your light shall break forth as the morning [early], and your healing shall spring forth speedily, and your righteousness shall go before you, and the glory of God shall gather around you. Then you shall call, and I will answer you; while you are yet speaking, I will say, Behold, I am here." And who, he says, can do all these things? And who, tell me, cannot? For what is difficult in what has been said? What is laborious? What is not easy? For it is so much not only possible, but also easy, that many have even exceeded the measure of what has been said, not only tearing up unjust promissory notes, but having even stripped themselves of all they possessed; not receiving the poor with roof and table only, but even with the sweat of their body, and laboring to feed them; not helping relatives only, but even showing kindness to enemies.
2. And what, after all, is difficult in what has been said? For he did not say, "Pass over the mountain, cross the sea, dig up so many acres of land, remain without food, put on sackcloth"; but, "Share with your own, share your bread, tear up the unjustly compiled contracts." What is easier than these, tell me? But if you think them difficult, consider also the prizes, and they will become easy for you. For just as kings in the horse races set out crowns and prizes and garments before the competitors, so indeed does Christ also set the prizes in the midst of the stadium, as it were extending them through many hands of the Prophet's words. And kings, even if they be kings ten thousand times over, being men, and having wealth that is spent and ambition that is consumed, are eager to make the few things appear many; and therefore, handing over one thing to each of the servants, they thus bring them into the middle. But our King, on the contrary, having gathered everything together at once, because he is exceeding wealthy and does nothing for show, thus sets them out in the midst, which, when extended, will be infinite, and will require many hands to grasp them. And that you may learn this, consider each of them with precision. "Then," he says, "your light shall break forth as the morning." Does this gift seem to you to be one thing? But it is not one; for it has many things within, and prizes A and crowns and other rewards. And if you wish, by unravelling them B let us show the whole wealth, as far as it is possible for us; only do not let us overlook it. And first, "It shall burst forth." For he did not say, "It shall appear," but, "It shall burst forth"; for he is eager C for our salvation quickly and abundantly, and he brings these blessings to pass in labor, and they are pressing on, and there shall be nothing to prevent the unspeakable force; for he shows D the abundance of all these things, and the infinite nature of the wealth. What is it, "early" [morning light]? It means, not being in troubles, nor to be anticipated by the inroads of evils. For just as we call "early" A the fruits that appear before the season, so here too, indicating the speedy [coming], he says, "As I spoke above, 'While you are yet speaking, I am here.'" What kind of light is he speaking of? It is not this sensible one, but one much better than it; he shows us not the heaven, not angels, not archangels, not Cherubim, not Seraphim, not thrones, dominions, principalities, powers, the whole army, nor the royal courtyards B and tabernacles. If you are counted worthy of that light, these also [are yours], and [there is] deliverance from hell, and from the worm that does not die, and the gnashing of teeth, and the indissoluble bonds, and the distresses, and the tribulations, and the lightless darkness, and the being cut in two, and the river C of fire, and the curse, and the places of pain, and you shall depart where "Pain and sorrow have fled away," where there is much joy and peace, and love, and luxury, and gladness; where there is eternal life, and unspeakable glory, and ineffable beauty; where there are eternal tabernacles, and the ineffable King, and those blessings which "eye has not seen, nor ear heard, neither have they entered into the heart of man" D; where the spiritual bride-chamber is, and the heavenly chambers, and the virgins having bright lamps, and those who have the wedding garment; where there is much of the Lord's wealth, and the royal treasuries. Do you see how great the prizes are, and how much he has shown through one utterance, and how he has gathered everything together? So, by unfolding each of the following ones, you will find much abundance, and a boundless sea. "If we procrastinate further," he says, "and excuse ourselves; if, I beseech you, we do not even throw away all we have, if we do not suffer being cut with the sword, if we suffer whatever it may be, let us bear all things easily, so that we may obtain the kingdom of heaven, and that ineffable glory; of which may we all be granted to attain, by the grace and love toward mankind of our Lord Jesus Christ, to whom be glory and majesty, for ever and ever. Amen.
HOMILY LV
Then Jesus said to his disciples, "If any one wants to come after me, let him deny himself, and take up his cross, and follow me."
α. "Then"—when? When Peter said, "God forbid it, Lord; this shall never happen to you"; and heard, "Get behind me, Satan." For he was not content with the rebuke alone, but, wishing also from the abundance to show both the absurdity of the things said by Peter, and the profit from the suffering, he says, "You say to me, 'God forbid it, this shall never [index: entries preserved]
befall you,' but if it dies, it bears much fruit." A Here, indeed, by way of superabundance training him, he does not direct the discourse only to himself concerning the need to die, but also to those others. For such is the profit of this matter, that even in your own case, the desire not to die is a dire thing, but to be ready for it is a good thing. But he reveals this clearly in what follows; for now, he trains him from one part alone. And see how he makes the discourse also without compulsion. For he did not say, "Whether you wish it or do not wish it, you must suffer this," but how? "If any man wishes to come after me." I do not use force, I do not impose necessity, but I make each man master of his own choice; therefore, I say, "If any man wishes." B For I am calling you to good things, not to bad and burdensome ones, not to punishment and vengeance, so that I should even need to compel you. For the very nature of the matter is sufficient to draw one in. By saying these things, he was the more effectively drawing them. For one who uses force often turns others away, but he who leaves the hearer master of himself draws him in all the more. For a gentle presentation is more powerful than violence. Therefore, he himself said, "If any man wishes." For it is great things, he says, that I offer you as good, and such that you should run to them willingly. For not even if someone were providing gold and setting forth a treasure would he have called you with violence. And if in those cases it is not with violence, much more so in the case of the goods in the heavens. For if the nature of the matter C does not persuade you to run, you are not worthy to receive it, nor, if you were to receive it, would you know well what you have received. For this reason, Christ does not compel, but exhorts, sparing us. For since they seemed to be murmuring many things, being troubled in private at what was said, he says: "There is no need for trouble and confusion. If you do not deem what I have said to be the cause of ten thousand goods, and something that happens to you [as well], I do not use force, nor do I compel [you], but if any man wishes to follow, I call this man. For do not think this is the following, which you are doing now by following me. You have need of many labors, many dangers, if you are to go behind me. For indeed, O Peter, because you confessed me to be the Son of God, not for this reason alone ought you to expect crowns, and think that this is enough for your salvation, and henceforth enjoy security, as having done everything. D For I am able, as I am the Son of God, not even to allow you to experience the dire things; but I do not wish to, for your sake, so that you yourselves may contribute something, and become the more approved. For not even if some presiding judge were to have a friend as an athlete, would he wish to crown him by grace alone, but also by his own labors; and for this reason especially, because he loves him. So also does Christ: those whom he loves the most, them he most wishes to be approved of their own selves, not from his help alone. And see how he also makes the discourse inoffensive. For he does not surround those [disciples] alone with the dire things, but also sets forth the common doctrine for the inhabited world, saying: "If any man wishes;" whether it be a woman, or a man, or a ruler, or one who is ruled, let him come this way. And it seems that he has said one thing, but there are three things being said: "Let him deny himself," and "Let him take up his cross," and "Let him follow me"; and two, indeed, are joined together, but the one is set by itself. But let us first consider what it is to deny oneself. Let us learn first what it is to deny another, and then we shall know what it is to deny oneself. What then is it to deny another? He who denies another,
A does not consider his own words or deeds, but those of him whom he has denied. Let us then so deny ourselves.
(For "I send you forth as sheep in the midst of wolves," he says; and "You shall be led before governors and kings.") But now [he speaks] more intensely and severely. For then he spoke only of death; but here he also makes mention of a cross, and a continuous cross. "For let him take up," he says, "his cross," that is, let him bear it continuously, and let him carry it. And he is accustomed to do this everywhere, not from the beginning, nor from the outset, but gently and little by little bringing in the greater requirements, so that his hearers might not be startled. Then, since what was said seemed grievous, see how he consoles it through what follows, and sets forth rewards that surpass the labors—and not only rewards, but also the wages of wickedness. For he dwells more on these than on the former, since the giving of good things does not discipline most people as much as the threat of severe things. Observe, then, how he starts from this and ends in this. "For whoever wills to save his soul," he says, "shall lose it; but whoever shall lose his own soul for my sake, shall find it. For what shall a man be profited, if he gains the whole world, and suffers the loss of his own soul? Or what shall a man give as an exchange for his soul?"
What he says is such: It is not by stinting you, but by sparing you greatly, that I command these things. For he who spares his child, destroys him; B but he who does not spare him, saves him. This is what a certain wise man also said, that "If you strike your son with a rod, he shall not die; for you shall deliver his soul from death." And again, "He who loves his son will apply lashes to his wounds." This also happens in an army. For if the general, sparing the soldiers, commands them to remain inside at all times, he will also cause those who are within to perish along with them. In order, therefore, that this may not happen even to you, he says, "It is necessary for you to be drawn up for continuous death." For even now a grievous war is about to be fanned into flames. Therefore, do not sit inside, but go out and do battle; and if you fall in the ranks, then you have lived. For if in sensible wars, he who is drawn up for slaughter is more approved than the others and more invulnerable, and more fearful to the enemies—even though the king for whom the weapons are laid down is not able to raise him up after death—much more in these wars, where there are such hopes of a resurrection, he who exposes his own soul to death will find it: on the one hand, because he will not be captured quickly, and on the other, because even if he falls, [Christ] will lead him to a greater life.
C 3. Then, since he said, "He who wills to save it shall lose it, and he who loses it shall save it," he has posited salvation and perdition there, and salvation and perdition here; so that one may not think that this perdition is equal to that, or that salvation is equal to that, but may learn clearly that the difference between that salvation and this is as great as [the difference] between perdition and salvation; and from opposites he introduces these things to confirm it. "For what is a man profited," he says, "if he gains the whole world, and suffers the loss of his own soul?" Do you see how salvation contrary to what is due is perdition, and worse than any perdition, since it is incurable, inasmuch as there is nothing left D that can restore it? Do not, I pray, say to me, he says, that he saved his soul by escaping such things; but place it in the hands of God and all the inhabited world. And what is the advantage to him thereafter, when it is destroyed? Do not say to me, "I have given my servants their own in luxury, and I myself am in the most extreme evils." Have you gained being yours from the Master? By no means. Therefore, when you are in luxury and riches regarding the soul, await the future perdition. "What shall a man give as an exchange for his soul?" For if you were to lose it, you would not be able to give money, or houses, or slaves, or anything else of one's possessions; for if you lose it, you are not able to offer anything else as a substitute. And even if you have the whole world, and were king of the inhabited earth, you would not be able, by paying everything that the world and its inhabited earth contain, to purchase a soul back. And is it not a wondrous thing if this happens to the soul? For it happens even to the body: if you are surrounded by countless diadems, but have a body that is by nature incurable, you would not be able, even by promising the entire kingdom, to heal this body; and if you add bodies, and cities, and riches, you do not think of it relative to the soul—or rather, and by much more, leave behind all the others which are relative to the soul, and spend all your effort on this.
4. Do not be concerned with the things of others, but attend to yourself and your own. And all people now do this, being like those who work in mines. For there is no profit from that labor for them, nor from the wealth; but rather, there is much damage, since they are endangering themselves in vain, and causing others also to be in danger; for they are not reaping the fruit of those sweats and deaths. And now there are many who imitate these, or those who mine for wealth—or rather, they are worse than these, and hell awaits us after these labors. Those, forsooth, know that the death of those who are under the sweat is for us the start of ten thousand evils becomes death. But you say that you enjoy the wealth of those labors; show your soul to be well-disposed, and then I am persuaded. For that is more sovereign for us than the body, and the soul. For even if the body is in good form, when the other has been harmed, it is itself nothing in regard to well-being; just as the cheerfulness of the maidservant does not [560] render the mistress, who is perishing, cheerful, nor does the elegance of the clothes [render] the soul of the body [in good condition]—rather, Christ will say again, "What shall a man give as an exchange for his soul?" He commands to be concerned about it alone, up and down. Be afraid, therefore, from this, and be comforted from the good things. For the Son of man is about, he says, to come in the glory of the Father with his holy angels, and then he shall render to each according to his works. You saw how the glory of the Father and the Son is one; but it is clear that the essence is one. For since there is a difference of glory ("For another is the glory of the sun, and another the glory of the moon, and another the glory of the stars; and star differs from star in glory"), if the essence were one, how could the glory be thought of as one? For he did not say, "In such glory…
A [as the Father's glory], so that you might suspect a difference; but to show the exact correspondence, he says, "He shall come in that very glory," so that it might be thought to be one and the same. Why then do you fear, Peter, he says, when you hear of death? For then you shall see me in the glory of the Father. And if I am in glory, so shall you be. For your affairs are not limited to the present life; but another and better state shall receive you. But B yet, having spoken the good things, he did not stop there, but mingled in the fearful things as well, bringing into the midst that tribunal, and the unavoidable account, and the impartial vote, and the judgment that cannot be deceived. Yet he did not leave the discourse appearing gloomy only, but mingled it with good hopes. For he did not say, "Then he shall punish those who have sinned," but, "He shall render to each according to his deeds." And this he said not only to remind C those who have sinned of punishment, but also the righteous of rewards and crowns. But he himself said these things in order to revive the good men; yet I always tremble whenever I hear these things, for I am not of those who are being crowned. And I think others also share with us in the fear and the anxiety. For who is not capable of being terrified by this word, after it has entered into his own conscience, making him tremble and convincing him that we have need of sackcloth and D extended fasting, more than the multitude of the Ninevites? For our discourse is not about the destruction of a city and the common end of life, but about eternal punishment, and the fire that is not quenched.
5. Therefore I praise and admire the monks who have occupied the deserts, both for other reasons, and because of this saying. For they, after taking a meal—or rather, after supper (for they do not know what a lunch is, since they know that the present time is a time of mourning and fasting)—after supper, therefore, when they speak certain hymns of thanksgiving to God, they remember this voice. And if you wish to hear the hymns themselves, so that you too may say them constantly, I will tell you the whole of that holy song. Its words are as follows: "Blessed is God who feeds me from my youth, who gives food to all flesh; fill our hearts with joy and gladness, that always having all sufficiency, we may abound in every good work in Christ Jesus our Lord, with whom to you be glory, honor and power, with the Holy Spirit, unto ages. Amen. Glory to you, O Lord, glory to you, O Holy One, glory to you, O King, for you have given us food for gladness. Fill us with the Holy Spirit, that we may be found well-pleasing before you, not being ashamed when you render to each according to his deeds." It is fitting to admire this entire hymn, but especially this ending. For since the table and food are accustomed to distract and weigh one down, they place this saying upon the soul like a bridle, reminding it of the time of judgment at the time of relaxation. For they learned what Israel suffered from a sumptuous table. For it ate, he says, and became fat, and the beloved kicked. Therefore also Moses said: "Having eaten and drunk and been filled, remember the Lord your God." For after that table, the lawless deeds were dared by them,
A but these men practice philosophy. And see how, from the thanksgiving for things already given, and being concerned for greater things, they do not remain in earthly things, but soar above the heavens, and say: "Fill us with the Holy Spirit." Nor is it sufficient for them to be filled as is right, if they are not filled with that grace, just as because it is not enough to be born, they obtain the help of Christ, and for this reason, "that we may abound unto every good work," they carry on. "In Christ Jesus"—so they say here too—"Fill us with the Holy Spirit, that we may be found before Him having pleased Him." See how they do not pray for earthly things, but give thanks only for spiritual things, and pray: "Seek ye, He says, the kingdom of heaven, and all these things shall be added unto you." Perceive also another of their philosophies: "That we may be found," he says, "before Him having pleased Him," not being ashamed. For he says B that it does not matter to us what most men say, jeering or insulting us, and we do not turn aside. And the one who is all, so as not to be ashamed. "When you say these things, you even introduce the river of fire, and the prizes, and the awards." They did not say, "That we may not be punished," but, "That we may not be ashamed." For this is more fearful to us than hell, to think that we have appeared to have despised the Master. But because the thought of it frightens the many, and they are duller, they add: "When He shall render to every man according to his works." See those strangers and sojourners, those who are citizens of heaven; nay, rather, greater than citizens of heaven! We are strangers to heaven, citizens of the earth; they are the opposite. After this hymn of C great fullness, and contrition, and hot and many tears, they thus go to sleep, having rested little from it. But again they make the nights days, spending them in thanksgivings and psalms. They are not the only ones, but those who practice this philosophy—the weakness of nature overcome by the abundance of zeal. Let us, therefore, be ashamed, being men, and not be held fast by these present things, by shadows, by smoke. For there is more insensibility in our lives. "For early youth is full of foolishness, and the age D is a burden to the soul, and it is a short distance to be able to enjoy sensory pleasures." Nay, rather, it is not even that, for it does not partake of this purely, being worn away by countless anxieties and toils. Therefore, I advise you, let us seek things that are immovable and immortal, and a life that has no old age. "For it is possible even for those living in a city to emulate the philosophy of the monks." For it is possible for a man having a wife, and living in a house, and to pray, and to fast, and to be contrite. For when those in the beginning were converted by the apostles, those who remained in the cities showed piety, and others were given to labor, like Priscilla and Aquila. And indeed all the prophets were both married and had houses, as Isaiah, as Ezekiel, as great Moses, and they acquired no virtue from elsewhere. We, then, emulating them, let us always give thanks to God, always praising Him, not only for great things, but also for the small,
and let us be diligent in temperance and the other virtues, and let us bring the philosophy that flourishes in the deserts into the cities; so that we may appear acceptable to God and approved by men, and may attain the good things to come, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, honor, and dominion, together with the holy and life-giving Spirit, now and always, and for ever and ever. Amen.
HOMILY LVI
Chap. 16. v. 28. *Amen, amen I say to you, there are some of them that stand here, who shall not taste death, till they see the Son of man coming in his kingdom.*
1. A Since He had spoken much concerning dangers, and death, and His own passion, and the slaughter of His disciples, and had commanded those severe things; and whereas some were in the present life and in their hands, but the good things were in hopes and expectations: for instance, the saving of one’s soul by those who lose it, His coming in the glory of His Father, and the rendering of rewards: desiring to certify their vision, and to show them what that glory is with which He is to arrive, according to whatever it was possible for them to learn; He shows and reveals it to them in the present life, so that they might no longer grieve for their own death, nor for that of their Master, and especially Peter, who was distressed. And see what He does. Having discoursed concerning Gehenna and the kingdom—(for by saying, *He that findeth his life shall lose it, and he that loseth his life for my sake shall find it*; and by saying, *He shall reward every man according to his practice*, He manifested both these things)—having, then, spoken regarding both, He shows the kingdom by vision, but the Gehenna He does not. Why so? Because if there were others more dull, that would have been necessary; but since these were approved and grateful men, He leads them on by the more kindly examples. Yet it is not for this reason only that He shows this; but because this was more fitting for Himself. However, He does not pass over that part either; but there are times when He brings the things of Gehenna almost before the eyes; as when He introduces the image of Lazarus, and makes mention of him who demanded the hundred denarii, and of him who was clothed in filthy garments, and of many others. B And *after six days he takes Peter and James and John*. Another says *after eight*, not contradicting this one, but in strong agreement. For the one counted both the day upon which He said this, and that upon which He led them up; but the other counted only the days between them. But note for me how Matthew acts the philosopher, not hiding those who were preferred to himself. And John does this in many places, recording most accurately the signal praises of Peter with much truth. For the choir of these saints was everywhere pure from envy and vainglory. C Having therefore taken the leaders, *He leads them up into a high mountain apart, and was transfigured before them: and his face did shine as the sun, and his garments became white as the light. And there appeared to them Moses and Elias talking with him*. Why does He take only these? Because
A he had not yet suffered this [passion], He brings Him into their midst. But the fifth cause (for this is the fifth in addition to those already mentioned) the Evangelist himself revealed. What was this? To show the glory of the cross, and to comfort Peter and those who were afraid of the passion, and to raise up their spirits. For they were not silent when they arrived, but "spoke," he says, of the glory which He was to fulfill in Jerusalem; that is, of the passion and the cross; for thus they always call it. And not only by this did He encourage them, but also by the very virtue of the men, which He especially sought from them. For since He had said, "If any man wishes to come after me, let him take up his cross and follow me," He brings into their midst those who had died countless deaths on behalf of those who appeared to God and the people entrusted to them. For each of these, by losing his soul, found it. For each of them spoke his mind freely before tyrants; one against the Egyptian B, the other against Ahab; and this on behalf of ungrateful and disobedient men. And by these very people whom they themselves saved, they were brought into the peril concerning which we have spoken at the end; and each of them wished to rid them of idolatry, and each of them was a private individual; for one was slow of speech and stuttering, and the other was also of a more rustic disposition; and the strictness of poverty was great on the part of both; for neither did Moses possess anything, nor did Elias have anything more than his sheepskin; and this in the Old [Testament], and that, too, without having received such a grace of miracles. For even if Moses divided the sea, yet Peter walked upon the liquid element, and was capable of moving mountains, and corrected all manner of bodily diseases, and drove out fierce demons, and performed those great and wondrous miracles by the shadow of his body, and transformed the entire world. And if Elias raised a dead man, yet these raised ten thousand, and that, too, not yet having been deemed worthy of the Spirit. C He encourages them, therefore, for this reason also, to bring them into their midst. For He wished them to emulate the leadership of those men, and their intensity, and their unbending nature; and to become gentle like Moses, and zealous like Elias, and caring in the same way. For the one brought a famine of three years upon the Jewish people; the other would say: "If Thou wilt forgive them their sin, forgive; but if not, blot me out from the book which Thou hast written." And He reminded them of all these things by the vision. For He brought them forward in glory, not that they should stop at these things, but that they should leap over the barriers. When, therefore, they said, "Shall we command fire to come down from heaven," and remembered Elias as having done this, He says: "Ye know not what manner of spirit ye are of," encouraging them toward long-suffering by the difference in the gift of grace. And let no one think that we are finding fault with Elias as being imperfect; we do not say this; for indeed he was very perfect; but he was so in his own times, when the mind of men was more childish, and they had need of D this pedagogy. Since even Moses was perfect in this respect; yet these men are required to do even more than he. "For except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven." For they were not going into Egypt, but into the entire world, which was in a worse state than the Egyptians; nor were they to converse with Pharaoh, but to wrestle with the devil,
A that they did not know B what they were saying; but Luke, after saying, *Let us make three tabernacles*, added, *not knowing what he is saying*. Then, revealing that he and the others were gripped by great fear, he says: *They were heavy with sleep; and having thoroughly awakened, they saw his glory*; calling "sleep" here the heavy stupor that came upon them from that vision. For just as eyes are darkened by excessive brightness, so did they suffer then. For it was not night, but day; and the excessive magnitude of the light burdened the weakness of their eyes. What then? He himself says nothing, nor do Moses and Elijah; but the one who is greater and more trustworthy than all, the Father, sends forth a voice from the cloud. Why from the cloud? Thus does God always C appear. For *Clouds and darkness are round about him*; and, *He sits upon a light cloud*; and again, *Who places clouds as his ascent*; and, *A cloud caught him up from their eyes*; and, *As the Son of man coming upon the clouds*. So, that they might believe that the voice was sent from God, it came from there. And the cloud was bright. *For while he was yet speaking, behold, a bright cloud overshadowed them. And behold, a voice from the cloud saying, This is my beloved Son, in whom I am well pleased; hear him.* For when He threatens, He shows a dark cloud, as D at Sinai: *For he went*, he says, *into the cloud and into the darkness, and as vapor, so was the smoke carried*; and the Prophet says, speaking of His threat: *Dark water in the clouds of the air*; but here, since He wished not to terrify, but to teach, the cloud is bright. And Peter indeed was saying, *Let us make three tabernacles*; but He showed a tabernacle not made by hands. For this reason, there was smoke and vapor of a furnace there; but here, unspeakable light and a voice. Then, that it might be shown that it was not spoken about one of the three simply, but about Christ alone, when the voice was brought, those others were put out of the way. For neither, if it were spoken regarding one of them simply, would this one have remained alone, with the two having departed. Why then did the cloud not catch up Christ alone, but all of them? If it had caught up Christ alone, it might have been thought that He himself had uttered the voice. Therefore, the evangelist, securing this very thing, says that the voice was from the cloud, that is, from God. And what does the voice say? *This is my beloved Son.* But if He is the beloved, do not fear, Peter. For it was necessary for you to know His power already, and to be fully persuaded concerning the resurrection; but since you are ignorant, take courage at least from the voice of the Father. For if God is powerful, as indeed He is powerful, it is clear that the Son is so likewise. Do not, therefore, fear terrible things. But if you do not yet admit this, at least consider this, that He is both Son and is loved. *For this is*, he says, *my beloved Son.* But if He is loved, do not fear. For no one abandons the one whom he loves. Do not, therefore, be troubled; and even if you love Him ten thousand times, you do not love Him as much as He who begat Him. *In whom I am well pleased.* For He does not love Him only because He begat Him, but because He is also equal to Him in all things and of the same mind. So the love is double, or rather even triple; since He is Son, since He is beloved, since He is well pleased in Him. What is, *In whom I am well pleased*? As if He were saying, In whom I rest, in whom I am pleased; because He is equal to Him in all things with precision, and is of the same mind.
A He answers the one, saying, "Depart into the eternal fire which is prepared for the devil and his angels"; and to others, "You wicked and slothful servant." And some He will cut in two and deliver to the tormentors; and others He will order, when their hands and feet are bound, to be cast into the outer darkness. And after the axe, the furnace will take over, and those cast out from the net will fall in there. Then the righteous will shine forth as the sun—or rather, even more than the sun. It is said in this way, not because their light will be only so much, but because we know nothing brighter than this star, and He wished to set forth the future radiance of the saints by using a familiar object. For when He said on the mount that "He shone as the sun," for that same reason He spoke in this way. For the disciples falling down showed that the light was greater than the model used. B But if the light were not unmixed, but proportional to the sun, they would not have fallen, but would have endured it easily. The righteous, therefore, will shine forth as the sun, and more than the sun at that time; but the sinners will suffer the ultimate fate. Then there will be no need of memorials, no reproofs, no witnesses; for He Himself is the one judging, and witness, and reproof, and judge. For He knows everything clearly; "For all things are naked and opened to His eyes." No rich man, no poor man, no ruler, no weak man, no wise man, no foolish man, no slave, no free man will appear there, but these masks will be broken, and the examination of works alone will remain. For if in the courts, when anyone is being judged for tyranny or murder, or whatever it may be—even if he is a prefect, or even if a consul, or whatever else—all the dignities fall away, and the one convicted pays the ultimate penalty; how much more will this be so there?
5. In order, therefore, that this may not happen, let us cast off the "filthy garments," let us put on the "armor of light," and the glory of God will wrap around us. For what is burdensome in the commandments? And what is not easy? Hear, then, the prophet speaking, and then you will know the ease of it: "Not even if you bow down your neck like a yoke, and strew sackcloth and ashes, will you call that an acceptable fast; but loosen every bond of wickedness, shatter the knots of violent contracts." Observe the wisdom of the prophet. For having set forth burdensome things first and then removing them, He considers us worthy of salvation through easy things, showing that God does not require labors, but obedience. Then, showing that virtue is easy, but wickedness is heavy and burdensome, he constructs this from the raw names themselves. For he says that wickedness is a "bond" and a "knot," but virtue is the release and dissolution of all these. Tear up every unjust bond; the documents of usury, the contracts of loans, calling them such things. "Set the crushed free in remission," those who are utterly miserable. For such is the debtor; when he sees the creditor, his mind is broken, and he fears him more than a wild beast. "Bring the homeless poor into your house; if you see the naked, clothe him, and do not overlook those of your own seed." Now, since in our previous discourse we were engaged C in reciting the rewards, let us now see if any of the commandments are difficult and beyond our nature. But we will find nothing of the sort; rather, on the contrary, we will find that these things possess great ease, and those things bring great sweat. For what is more difficult than lending at interest, and worrying about interest and business transactions, and demanding surety, and trembling for the principal, for the bonds, for the interest, for the pledges? Such is worldly security. This security, which is thought to be the safest for all, is itself more treacherous D and suspicious. But to show mercy is easy and free from all worry. Therefore, let us not trade for the misfortunes of others, nor let us traffic in philanthropy. And I know that many listen to these words with shame, but the profit is in silence. For even, if I remain silent and do not trouble you with words, it is impossible for me to escape the responsibility for this silence; rather, on the contrary, the consequence comes from this very thing. It intensifies the punishment, and not for you alone, but it brings that kind of punishment upon me as well. What, then, is the grace of these words, when it helps toward deeds, but brings reproach? What is the gain, to delight the ear and torment the soul? Therefore, it is necessary to torment you here, so that the punishment may leave you there. For it is a terrible thing, beloved, a terrible thing and a disease of the Church that has fallen into needing much therapy. You who are being commanded not to hoard up wealth through painful labors, but to open your houses to those in need, and to provide for another's poverty, you are devising pretexts for greed through rapine. For do not say to me, "the laws of the world"—for even the tax collector fulfills the laws of the world, and yet he is punished. "And what we are persuaded to do, not letting the needy go away empty-handed," and at the time of need—that is the occasion—for shameless trafficking. For you have money for this reason, so that you may relieve poverty, not so that you may carry out trafficking in poverty; but you, by your consolation, bring about a greater misfortune, and perform trafficking with philanthropic funds. Sell, I do not forbid it, but for the kingdom of heaven. Do not take a small price for such great accomplishment, but for that everlasting life. Why are you poor, and a beggar, and a lover of money, selling great things, perishing for the sake of money, when you ought to be remaining for the kingdom? Why do you abandon God and gain human profits? Why do you outrun the one who is rich, and oppress the one who has nothing, and strike a bargain with the one who is paying back? The one desires to repay; and this one is displeased that he is repaying. This one is barely paying the hundredth part, and the other is receiving a hundredfold, and eternal life. This one is with insults and railings, and the other is with praises and good repute. This one is rousing envy, and the other is weaving crowns for you. This one is barely performing it here, and the other is doing it there and here. Is this not a case of the utmost foolishness,
poor man, when you hasten to make gain and run past him to strike a bargain with an ungrateful man? The former wishes to repay, the latter barely repays. He can hardly count the hundredth part; the other pays back a hundredfold plus the kingdom of heaven. The former brings you envy, the latter weaves crowns for you. The former barely provides in this life, let alone in the life to come. Is it not, therefore, extreme madness, this not knowing where to gain? How many even lost their principal because of usury? How many fell into dangers because of usury? How many cast both themselves and others into extreme poverty because of this unspeakable greed? B 6. Do not say to me that he is happy to receive it, and is grateful for the loan. For this happens because of your cruelty. For Abraham, when he handed his wife over to the barbarians, brought it about that the plot was made acceptable; but this was not willingly, but because of the fear of Pharaoh. So too the poor man, since you do not consider him worthy of even this, is forced to be grateful out of cruelty. But to me it seems that even if you release him from dangers, you exact a wage for this release from him. Away with it, you say, God forbid. What are you saying? When you release someone from a greater evil, you do not wish to exact money; but for the sake of the lesser, do you show such inhumanity? Do you not see what punishment is laid upon this act? Do you not hear that this is forbidden even in the Old Testament? But what is the argument of the many? "Having taken the interest," he says, "I give it to the poor." Speak well, O man; God does not want such sacrifices. Do not use sophistry regarding the law. It is better not to give to the poor than to give from this source; because often you make the money collected from just labors illegal because of the evil offspring; just as if someone were to force a beautiful womb to bear scorpions. And why do I speak of the law of God? Do not even you call it filth? And if you, who make gain, judge such things, consider what judgment God will render concerning you. And if you wish to ask the outside legislators, you will hear that for them, too, the matter seems to be a sign of the utmost shamelessness. For those who are in positions of dignity, and belong to the great council which they call the Senate, it is not holy to be stained by such gains; but there is a law among them that forbids such gains. How then is it not worthy of shuddering, if you do not assign as much honor to the polity of the heavens as the legislators do to the Roman Senate; but you will make heaven less than earth, and are you not even ashamed of the absurdity of the act? For what could be more absurd than this, when someone without earth and rain and plow forces [the earth] to sow? For this reason weeds C
HOMILY LVII
Cap. 17. v. 10. *And his disciples asked him, saying, Why then do the scribes say that Elijah must come first?*
1. And so they did not know this from the Scriptures, but the others kept talking, and this report was circulating among the infinite multitude, just as in the case of Christ. Therefore the Samaritan woman said, "The Messiah is coming; when he comes, he will announce everything to us," and they themselves asked John, "Are you Elijah, or the prophet?" For the report was prevailing, as I said, both that concerning Christ and that concerning Elijah, but it was not being interpreted by them as it should have been. For the Scriptures speak of two comings of Christ, this one which has occurred, and that which is to come; and Paul, making these clear, said, "The grace of God has appeared bringing salvation to us, teaching us that denying ungodliness and worldly desires, we should live soberly and justly and piously" (Tit. 2. 11, 12). See how he makes the one clear, and then later declares the other: "Expecting the blessed hope, and appearing of the great God and our Savior Jesus Christ" (Ibid. v. 13). The prophets also mention both; and one, who is the second, they say is Elijah the forerunner. The first was John, whom Christ calls Elijah: not that he was Elijah, but that he fulfilled his ministry. For just as he will be the precursor of the second coming, so this one was of the first. But these scribes are those who confuse, perverting the people, only those...
who failed to perceive the truth. For they asked the question: "If this is the Christ, Elijah must precede Him." For this reason also the disciples say, "How do the scribes say that Elijah must come first?" For this reason also the Pharisees, having sent to John, asked, "Are you Elijah?"—not remembering at all the first coming. What, then, is the solution that Christ brought forward? That Elijah does indeed come then, before my second coming; and yet now Elijah has already come—calling John by this name. This was the Elijah who came. But if you seek the Tishbite, he is coming. For this reason He also said, "Elijah indeed is coming, and will restore all things." What "all things"? Those things which the prophet Malachi spoke of: "For I will send to you," he says, "Elijah the Tishbite, who will restore the heart of a father to a son, lest I come and strike the earth utterly." Do you see the precision of the prophetic utterance? Since Christ called John "Elijah" because of the communion of their ministry, in order that you might not think this was spoken of by the prophet now, He added also his birthplace, saying, "The Tishbite"—and John was not a Tishbite. And He sets after this another sign, saying, "Lest I come and strike the earth utterly," indicating His second coming, the fearful one. For at the first [coming] He did not come to strike the earth. "For I did not come," He says, "so that I might judge the world, but so that I might save the world." Indicating, therefore, A that before that one—the one possessing judgment—the Tishbite comes, He said this. And He also teaches at the same time the reason for His coming. And what is the reason? So that by coming he might persuade the Jews to believe in Christ, and that they might not all be utterly destroyed when He arrives. Therefore, he himself also, referring their memory to that time, says: "And he will restore all things," that is, he will correct the unbelief of the Jews who are found then. For this reason He has spoken very precisely. For He did not say, "He will restore the heart of a son to a father," but, "of a father to a son." For since the Jews were the fathers of the apostles, He says this: that he will restore to the dogmas of their sons, that is, of the apostles, the hearts of the fathers, that is, the minds of the race of the Jews. B "But I say to you, that Elijah has already come, and they did not recognize him, but they did to him whatever they wished. So also the Son of man is about to suffer by them." Then they understood that He spoke to them concerning John. And yet neither the scribes said this, nor did the Scriptures; but since they had now become sharper and more attentive to what was said, they understood quickly. From where did the disciples know this? He had already previously said to them, "He is the Elijah who is to come"—in this place, however, that "He has come," and again, that "Elijah is coming and will restore all things." But do not be troubled, nor think that the word has been led astray, if He said at one time that he would come, and at another that he had come. For all these things are true. For when He says that "Elijah is coming and will restore all things," He refers to the Tishbite himself and the conversion of the Jews that will take place then; when, however, He says, "The one who is to come," according to the manner of his ministry, He calls John "Elijah." For indeed, the prophets used to call each of the approved kings "David," C and the Jewish rulers "rulers of Sodom" and "sons of Ethiopians," from the
A dispositions of those people. But the disciples, being ignorant of the word, were afraid to ask Him. Luke, however, says, "It was hidden from them, so that they might not perceive it, and they were afraid to ask Him about the word." B And when they had come to the crowd, a man approached Him, kneeling before Him and saying, "Lord, have mercy on my son, for he is a lunatic and suffers severely. For often he falls into the fire, and often into the water; and I brought him to your disciples, and they could not heal him." Scripture shows this man to be very weak in faith; and this is evident from many things: from Christ’s saying, "All things are possible to the one who believes"; from the man who approached Him saying, "Help my unbelief"; from Christ’s commanding the demon no longer to enter into him; and from the man saying again to Christ, "If you can." But if his unbelief was the cause, he says, of the demon's not departing, why does He blame the disciples? Showing that it is possible for them to heal in many instances, even without those who bring [the afflicted] with faith. For just as frequently the faith of the one making the request was sufficient to obtain help even from those of lesser power, so too the power of those performing the miracle was often sufficient, even if those approaching did not believe. And both of these are demonstrated in the Scriptures. For those with Cornelius obtained the grace of the Spirit from their own faith; and in the case of Elisha, even though no one believed, a dead man was raised. For those who cast [the body] in did not cast it in out of faith, but out of cowardice, simply and rashly, fearing the raiding party, and fled; and the one who was cast in was dead, and the dead man was raised by the power of the holy body alone. C Whence it is evident here that the disciples were weak, but not all of them; for the pillars were not there.
3. See also from another angle the insensibility of this man, how before the crowd he intercedes with Jesus against the disciples, saying, "I brought him to your disciples, and they could not heal him." But He Himself, clearing them of the charges before the people, reckons the greater part to him. For, "O faithless and perverse generation," He says, "how long shall I be with you?"—not addressing himself to this person alone, so as not to distress the man, but to all the Jews. For it is likely that many of those present were scandalized, and conceived thoughts not befitting them concerning them. But when He says, "How long shall I be with you?" He shows again that death is welcome to Him, and that it is an object of desire, and departure is longed for; and that it was not the crucifixion, but being with them, that was burdensome. D Yet He did not stop at the censures; but what does He say? "Bring him here to me." And He Himself questions him as to how long he has been [afflicted], making an apology for the disciples, and leading the man into a good hope, and into the belief that there will be a release from the evil for him. And He allows him to be convulsed, not for show (since a crowd was gathering, and He rebuked it), but for the sake of the father himself; so that when he sees the demon being agitated by the mere act of being called, he might even so be led into faith in the miracle that was about to occur. Since, then, he said "From childhood," and "If you can, help me," He says, "All things are possible to the one who believes," turning [the matter] back again to him.
For Peter also is now praised, and now rebuked; and the others are mocked by Him for their lack of understanding, when they did not grasp the word concerning the leaven. It happened, moreover, that the disciples were weak at that time; for they were in a less perfect state before the Passion. He speaks of faith here as that which performs signs, and makes mention of the mustard seed, pointing to its inexpressible power. For even if the mustard seed seems small in bulk, yet in power it is more vigorous than all things. Showing, therefore, that even the least of genuine faith can do great things, He made mention of the mustard seed; and He did not stop even at this, but added mountains, and proceeded further. For "Nothing," He says, "will be impossible for you."
D You, however, admire their philosophy here, and the power of the Spirit; the philosophy, in that they did not hide their own shortcoming; the power of the Spirit, in that He so raised up those who did not even have [the faith of] a grain of mustard seed, as to make streams and springs of faith well up within them. "But this kind," He says, "does not go out except by prayer and fasting"—referring to the whole kind of demons, not only that of the demoniacs. Do you see how the discourse concerning fasting is already being laid as a foundation for them? Do not tell me of exceptional cases, that some even cast them out without fasting. For even if someone might say this regarding those who rebuke, perhaps a case or two, yet it is impossible for one who is suffering [the possession] to ever be delivered from this madness if he is living in luxury. For this practice is most necessary for the one suffering such troubles. But if there is need of faith, one might say, what is the need of fasting? Because along with faith, that also introduces no small amount of power. For it implants much philosophy, and makes an angel out of a man, and wrestles with the bodiless powers; but not by itself—prayer is also needed, and pre-eminent prayer. See, therefore, how many good things come from both. For he who prays as he ought, and fasts, does not need much; and he who does not need much would not be a lover of money; and he who is not a lover of money is more suited for almsgiving. He who fasts is light and winged, and prays with sobriety, and extinguishes wicked desires, and renders God propitious, and humbles the soul that is exalted. For this reason, the apostles also almost always fasted. He who prays with fasting has double wings, and lighter than the winds themselves. For he does not yawn and stretch and grow numb while praying, which is what happens to most; but he is more vigorous than fire, and higher than the earth. Therefore, such a person is also a great enemy and adversary to the demons. For there is nothing more powerful than a man praying genuinely. For if a woman was able to bend a certain cruel judge, who neither feared God nor respected man, much more will he who constantly attends upon Him, manages his belly, and casts out luxury, draw God [to his side].
But if your body is weak so as to fast continually, it is not weak for prayer, nor is it feeble against the gluttony of the belly. For even if you cannot fast, you can refrain from luxury; and this is not a small thing, nor far removed from fasting; but this is sufficient to pull down the madness of the devil. For nothing is so dear to that demon as luxury and drunkenness; since it is also the source and mother of all evils. Through this, therefore, at one time he led the Israelites into idolatry D—and by means of this—led the Sodomites into lawless desires. For this, he says, is the wickedness of Sodom: "in pride, and in fullness of bread they lived in luxury." Through this, he destroyed countless others and delivered them to hell. For wickedness is not produced by luxury; rather, it produces what is worse than swine. For the pig wallows in mire, and is fed on that—the one in luxury is fed at a more abominable table, thinking up 582 unholy and lawless desires. This one differs in no way from one possessed by a demon; similarly, he is shameless and rages. And indeed, the one possessed by a demon, even if we pity him, we turn away from him and hate him. Why? Because of his voluntary madness, and his mouth, and his eyes, and his nose—and he produces sewers of filth in everything. But the one who is within—he sees, is lifted up, and his soul is, as it were, in a storm, frozen and numbed, and unable to benefit the vessel itself due to the excess of the storm. I am ashamed to say how many evils men and women suffer—but the one who is indulging, knowing these things more accurately [than anyone else]. For what is more shameful than a woman who is drunk, or simply one who is being cast about? For by as much as the vessel is weaker, by so much is the shipwreck greater, whether she be a free woman or a slave. For the free woman is disgraced in the middle of the theater by her servants; but the slave is again subjected to the servants, and makes herself prepared for the gifts of God to be blasphemed by the foolish. Hearing many things, they say, "These things happen to the passions." Let it be wine. O what madness! O the similarity! To lay the blame on the gifts of God! And how much is this evil; for wine did not cause it, but the licentiousness of those who enjoy it wrongly. Say, therefore: Let there not be drunkenness; but if you say, "Let there be wine," you will say, as you proceed little by little, "Let there not be a sword, for the sake of murderers; let there not be light, for the sake of slanderers; let there not be a woman, for the sake of adulteries; and simply destroy everything."
D But do not do this—for this is a satanic way—nor slander the wine, but rather the drunkenness; and as you depict its shame, say of it: "Wine was given that we might be glad, not that we might act shamefully; that we might laugh, not that we might be laughed at; that we might be healthy, not that we might be sick; that we might repair the weakness of the body, not that we might overthrow the strength of the soul." Did God grant it as a gift? Do not abuse yourself by excess. "Drink a little wine," says Paul, "for your stomach's sake and your frequent infirmities." But if one is sick and burdened by [the possession of] disease, and enduring constant weak health, and partakes of wine, did the Master forbid? What forgiveness would we have if we lived in drunkenness? To that man he said, "Drink a little wine for your stomach," but to the one who is drunk he will say, "Drink a little wine for your fornication, for your frequent gossip, for your other wicked desires, which drunkenness brings forth." But if you wish to flee these, then at least be abstinent from the gloom that comes from it, and from the shame. For wine is for 583 gladness. For wine,
abstain from passions and nausea. For wine was given for gladness; *For wine gladdens the heart of man* (Ps. 103:15), but you spoil even this virtue of it. For what gladness is there in not being oneself, in having myriad pains, in seeing everything whirling about, in being caught in a daze, and in needing, like those in a fever, someone to sprinkle oil upon your head? I say this not to all, or rather, I say it to all—not because all are drunk (may that never be!), but because those who are not drunk do not care for those who are. For this reason, I address myself B rather to you who are healthy; for even a physician, leaving the sick aside, converses with those who sit beside them. I therefore direct my speech to you, calling upon you neither to be caught by this passion yourselves, nor to fail to draw up those who have been caught, so that they may not appear worse than the irrational animals. For those seek nothing beyond their need, but these have become more irrational than they, by overstepping the bounds of moderation. For how much better than these is the donkey? How much better is the dog? For each of these animals, and all the others too, whether it needs to eat or to drink, knows moderation as its boundary and does not go beyond its need; and even if there were countless people compelling it, it would not endure C to pass into immoderation. Thus, you are worse than the irrational animals in this, not only in the sight of the healthy, but also in your own sight. That you have judged yourselves to be more dishonorable than dogs and donkeys is clear from this: for you do not compel these irrational animals to enjoy food beyond the measure; and if someone asks, "Why?" you will say, "So that you do not harm them." Yet you do not provide this same foresight to yourself. Thus, you imagine yourself to be of less value than them, and you persistently overlook yourself being tossed by the waves. For you do not suffer the harm from drunkenness only on the day of the drinking, but even after that day. And just as when a fever has passed, the damage from the fever remains; so too, when drunkenness has departed, the D...
HOMILY LVIII. al. LIX.
"And while they were staying in Galilee, Jesus said to them: 'The Son of Man is about to be delivered into the hands of men, and they will kill Him, and on the third day He will rise again.' And they were greatly grieved." (Matt. 17:21-22)
1. That they might not say, "Why do we dwell here continuously?" He speaks to them again about the Passion, on hearing which they did not want even to see Jerusalem. See, then, how, even after Peter had been rebuked, and those with Moses and Elias had discoursed about Him, and had called the event glory, and the Father from above had uttered a voice, and so many signs had taken place, and the Resurrection was at the doors—for He did not say He would remain in death for a long time, but that He would rise again on the third day—not even so did they bear it, but "they were grieved," and not simply so, but "greatly." This happened because they did not yet know the power of what was being said. This is what Mark and Luke hinted at: the one, that "they were ignorant of the saying, and were afraid to ask Him," and the other, that "it was hidden from them, so that they might not perceive it, and they were afraid to ask Him."
A And to Him indeed they did not dare to approach, but to Peter they did; and not even to him with any great vehemence, but more mildly. For they did not speak as accusing, but as inquiring, saying: "Does your Teacher not pay the didrachma?" For they did not yet possess the proper opinion concerning Him, but felt toward Him as toward a man; yet they yielded some reverence and honor, on account of the signs that had preceded. What then does Peter do? "Yes," he says; and to them he said that He does pay, but to Him he did not say it, perhaps blushing to speak to Him about these matters. Wherefore the gentle One, who clearly knows all things, anticipating him says: "What do you think, Simon? With whom do the kings of the earth take customs or tribute? With their own sons, or with strangers?" When he said, "With strangers," He said: "Then the sons are free." For in order that Peter might not think that He speaks from having heard it from them, He anticipates him, both manifesting this very thing and granting him boldness, since he was hesitant to speak of these matters first. And what He says is of this sort: "I am free from giving tribute. For if the kings of the earth do not receive it from their own sons, but from their subjects, much more must I be exempt from this demand, being not the Son of an earthly king, but of Him who is of the heavens, and being a King." Do you see how He distinguished the sons and those who are not sons? But if He were not the Son, He would have brought forward the example of the kings in vain. "Yes," one says, "a Son, but not the true one." If so, He is not a Son; but if He is not a Son, and not the true one, He is not His, but a stranger. But if He is a stranger, then the example does not have its proper strength. For He is not speaking simply about sons, but about the true ones, and His own, and those who share in the kingdom with those who begat them. Wherefore, by way of contrast, He set forth the strangers, calling those "strangers" who were not begotten of them, and "theirs" those whom they have begotten from themselves. But note for me also this, how He confirms the knowledge revealed to Peter from this point on. B And He did not stop even here, but also through the condescension He manifests this same thing, which was of much wisdom. For having said these things, He says: "But that we may not offend them, go to the sea, cast in a hook, and take the fish that comes up first, and you will find a stater in it; take that and give it to them for Me and for you." See how He neither refuses the tax, nor simply commands him to give, but having first shown that He is not liable, then He gives; the one, that they might not be offended; the other, that they might not. For He does not give as one who is obliged, but as one correcting their infirmity.
C Elsewhere, however, He disregards offense, when He was discoursing about foods; teaching us to know the times when we ought to have regard for those who are offended, and when we ought to disregard them. And through the very manner of the payment, He reveals Himself again. For why did He command it to be given, not from what was laid up in store? That, as I said, He might in this also show Himself to be God over all things, and that He holds sway even over the sea. He had indeed shown it already when He rebuked it, and when He commanded Peter himself to walk upon the waves; but He demonstrates the same thing now as well, in a different manner, and in this too He provides great astonishment. For it was no small thing to foretell from those depths that the very first fish to take the bait would be the one paying the tax, and, as if casting a net into that abyss by His command, to bring up the one carrying the stater; but [it was a sign] of divine power and ineffable
A humility. Therefore, one needs not only bravery, nor prudence, but also this virtue—I mean humility and simplicity. For even in the greatest things, our progress toward salvation falters if these are not present among us. The child, even if he is insulted, even if he is struck, even if he is honored, even if he is glorified, neither feels vexation or envy at the former, nor is he puffed up by the latter.
3. Do you see how again He calls us toward natural accomplishments, showing that it is possible for these to be accomplished by purpose, and how He stops the mouth of the mad Manichaeans? For if the nature [of man] were evil, why would He draw examples of philosophy from it? It seems to me, however, that He set a child right in their midst, free from all such passions. For such a child is free from foolish arrogance, and from vain-glory, and from envy, and from contention, and from all such passions; and having many virtues—simplicity, humility, tranquility—he is not puffed up about any of these B things. Which is a twofold philosophy: to possess these things, and not to be puffed up because of them. Wherefore He brought him forward and set him in the midst; and He did not close the discourse with this only, but carries this exhortation further, saying: *And whoever receives one such child in my name, receives me.* For He says, not only if you yourselves become such, will you receive a great reward; but even if you honor others like this for my sake, I appoint for you the kingdom as a recompense for the honor shown to them. Or rather, He states the far greater thing, by saying, *receives me.* So very desirable to me is the humble and guileless state. For here He calls "children" those who are thus guileless and humble, and who are rejected by the many and held in contempt.
Then, making the discourse more acceptable, He establishes it not only from the reward, but also from the punishment, adding and saying: *And whoever shall cause one of these little ones to stumble, it is better for him that a millstone C were hanged about his neck, and he were drowned in the depth of the sea.* For just as those who honor them for my sake, He says, possess the heaven—or rather, a reward greater than the kingdom itself—so also those who dishonor them (for this is what it is to cause to stumble) will pay the ultimate penalty. And if He calls insult "a stumbling block," do not marvel; for many of the faint-hearted have, in no small way, been caused to stumble by being overlooked and insulted. Raising, therefore, and increasing the charge, He sets forth the injury arising from it. And no longer does He signify the punishment from the same things, but from things known to us He shows its unbearable nature. For when He desires to strike most severely at those who are tougher, He brings in perceptible examples. Wherefore, even here, wishing to show that they will undergo great punishment, and to reach the arrogance of those who spit upon them, He brought into the midst a perceptible punishment, that of the millstone and the drowning. And yet it was logical to the former [statement] to say: "He who does not receive one of these little ones, does not receive me"—which was more bitter than every punishment. But since this was D not reaching those who are very insensible and dense, even though it was fearful, He sets down the millstone and the drowning. And He did not say that a millstone "will be hung about his neck," but *it is better for him* to undergo this, showing that another evil, more grievous than this, awaits him; and if this is unbearable, how much more so is that one? Do you see how He
A destroys those who are caught by these things, the more so because they are caught? B And fear also is greater among the wealthy. For they tremble most at rulers, and no less—nay, by far more—at the common people than at the rulers; for the anger of the populace, as well as the threats of the rulers, has overturned many such houses. But the poor man is exempt from both these waves. So leaving aside this nobility, if you wish to show me that you are noble, show me the freedom of the soul, such as that blessed one possessed, who even while being poor said to Herod: “It is not lawful for you to have your brother Philip’s wife”; such as he who possessed it before him and he who followed him, the one who said to Ahab: “I am not the one who perverts Israel, but you and your father’s house”; such as the prophets had, such as all the apostles had. But the souls of those who are enslaved to wealth are not such, but as those who are under ten thousand tutors and executioners, so they do not even dare to lift up their eyes, nor to speak freely for the sake of virtue. For the love of money, and of glory, and of other things, looking upon them [as] fearful, makes them slavish and sycophants. For nothing so destroys freedom as being entangled in worldly affairs and having put on what seem to be shining things. For such a man has not one master, or two, or three, but ten thousand. And if you wish to count these, let us bring forward one of those who are highly esteemed in royal courts, and let him have abundant money, and great power, and an eminent homeland, and distinguished ancestors, and let him be looked up to by all. Let us see, then, if this man is not the most slavish of all; and let us set against him, not simply a slave, but a slave of a slave; for many servants also have their own servants. Now this servant of the servant has one master. For what if he is not free? Yet he is but one, and he looks only to what seems good to him. For even if his master seems to hold him, yet for the time being he obeys only one; and if his affairs with him are well, he will sit securely all his life. But this man has not one or two only, but C many and more grievous masters. And first, he is anxious about the king himself. Nor is it the same thing to have a petty master and a king who has his ears buzzed into by many, and who behaves now as one kind of person, now as another. Even if this man is conscious of no guilt in himself, he treats everyone with suspicion—those campaigning with him, and those stationed under him, both friends and enemies. “But,” he says, “he also has a master.” And where is it on the same level to have one person and many who are terrifying him? Rather, if one were to examine carefully, he will not even find one. How and in what way? The former has no one who desires to cast him out of this slavery and introduce himself, and so he does not even have anyone plotting against him in these matters; but these people have no other concern but to shake D the one who is more esteemed and more beloved by the one in power. Wherefore it is necessary to flatter everyone: the greater, one’s peers, and one’s friends. For where there is envy and a love of glory, there is no strength of sincere friendship. For just as those of the same craft cannot love one another accurately and sincerely, so also it is with peers and those desiring the same things in worldly matters. Hence also the war within is great. You have seen a swarm of masters,
Homily LIX
and of cruel masters; do you wish that I also show you something more grievous than this? All those who come after him are in a rush to be before him, and those who are before him are in a rush to prevent [others] from coming near. 5. But the wonder! I indeed promised to show a master, but the Word, going forward and struggling, has done more than promised, showing [him] to be not instead of masters, but both enemies and masters of him at the same time. Indeed they attend to him as masters, but they are feared as enemies. When, therefore, he has the same [persons] as both lords and enemies, what could be worse than this misfortune? The slave is indeed commanded, but he enjoys the care of those who command and their goodwill; but these are both commanded, and they are enemies, and they are set against one another; and they are all the more grievous in these [matters] because they sting in secret, and in the guise of friends they plot the things of enemies, and often they are happy over the misfortunes of others. But our matters are not such—nor are those who rejoice together with us in such ways, even if one is successful; many are those who rejoice together. But not so the Apostle: “Whether one member suffers, he says, the whole body suffers, or if one member is honored, all the members rejoice together.” But when I said these things, “Who is weak,” he says, “and I am not weak? Who is offended, and I am not burning?” For what reason do we endure this whirlpool and the waves from without, and why do we not run to the safe harbor of this [life], and having abandoned the names of the things that are good, proceed to the things themselves? For glory and power and wealth and success and all such things are just names among them, but among us they are things—just as [it is with] luxury, death, and dishonor, and poverty, and such things; they are names with us, but they are things with them. And if you wish, let us first bring into the middle, among them, the point of being looked up to and desirable. And I do not say [he is] short-lived, nor soon extinguished, but that which exists—show me that. Do not turn to the cosmetics of the harlot and her ointments, but bring to us the unadorned [truth], and then will I test the worthlessness. So then, this guise is one thing, and the multitude of rods and the voice of the herald, and the obedience of the crowds, and the silence of the many, and the being beaten by everyone who comes—are not these the shining things? Come then, let us examine if these at least be such, or if one should simply assume [so]. For in which way does that man become better from these? In his body, or in his soul? For this is what a man is. Does the body acquire virtue? But in this case, it is not only this that is the terrible thing, that nothing is gathered...[body] acquires virtue; yet here the evil is not only that it gains no good, but that the soul receives much wickedness from it. For it is carried off into arrogance, vainglory, folly, anger, and countless similar shortcomings. But, you say, it rejoices, exults, and brightens at these things. You have named the pinnacle of evils and the incurable nature of the disease. For he who rejoices in these things would not easily wish to be rid of the cause of his evils, but has walled off against himself the path of healing through pleasure. So this is the worst aspect: that he not only feels no pain but even rejoices, while his diseases are growing. For it is not in all circumstances good to rejoice; since thieves also rejoice when they steal, and the adulterer when he destroys the marriage of his neighbor, and the greedy man when he plunders, and the murderer when he kills. Let us not look, therefore, to whether he rejoices, but whether he rejoices in what is useful; and let us consider whether we might find such joy to be like that of the adulterer and the thief. For why, tell me, does he rejoice? On account of the glory from the many, and the ability to puff himself up and be looked at? And what could be more wicked than this desire and this absurd passion? If it is not wicked, cease to mock the vainglorious and drench them with countless jibes; cease to heap curses upon the reckless and the disdainful.
HOMILY LIX.
*Woe to the world because of scandals. For it is necessary that scandals come, but woe to that man by whom the scandal comes.* And if it is necessary that scandals should come, one of the adversaries might perhaps say, why does he lament the world when he ought rather to defend and reach out a hand? For that is the task of a physician and a protector; the other is the task of any random person. What, then, could we say to a tongue so shameless? And what equal to this healing do you seek? For being God, He became man for your sake, and took the form of a servant, and endured all the most extreme things, and left out nothing of what pertained to Himself. But because those ingrates gained nothing more, for this reason He laments them, that after so great a healing they remained in their infirmity. Just as if someone were to lament a sick man who had enjoyed much care but was unwilling to obey medical orders, saying: "Woe to such and such a person, because of the infirmity which he has increased through his own sloth." But there, indeed, there is no profit from the lament; here, however, this is also a form of healing: to foretell what is going to happen and to lament it. For many, often having received advice, were not helped, but having been mourned, were brought to their senses. For this reason He placed the "Woe" primarily, rousing them, making them anxious, and preparing them to be watchful. And along with these things He also shows the goodwill He has toward them, and His own gentleness, in that He laments even those who speak against Him, not only showing displeasure, but also correcting them both by the lament and by the prediction, in order to recover them. And how is this possible? he says. For if it is necessary that scandals come, how is it...
that this word is not caught in falsehood? By no means; for it would not even have been spoken. For if all were going to be corrected, He would not have said that it is necessary for them to come; but because He A foreknew that they would be incorrigible from their own selves, for this reason He said that they would certainly come.
But why did He not destroy them? he says. For why ought they to be destroyed? On account of those who are harmed? But it is not from that source that those who are harmed perish, but from their own sloth. And the virtuous show this, not only being harmed in no way from this, but also gaining the greatest things; such as was Job, such as Joseph, such as all the righteous and the apostles. And if many perish, it is on account of their own sleep. But if it were not so, but destruction came on account of the scandals, then all ought to have perished. But if there are those who escape, let him who does not escape blame himself. For scandals, as I said, both arouse, and make one sharper, and sharpen, not only him who is on his guard, but also him who has fallen into them, if he quickly rises again; for it renders him more secure and makes him more difficult to shake. So that if we are sober, we reap no small benefit from this, namely, that of being perpetually awake. For if, when there are enemies and such great temptations impending, we sleep, what would we be if we lived in safety? And if you wish, consider the first man. For if, having lived in paradise for a short time, perhaps not even an entire day, and having enjoyed delights, he was led to such a degree of wickedness as to imagine himself equal to God, and to think the deceiver a benefactor, and not to hold to one commandment; if he had lived the rest of his life without conflict, what would he not have wrought?
B β. But when we say these things, they again contradict us, asking: And why did God make him such a one? God did not make him such a one—far be it! Since He would not even have punished him. For if we, in matters where we are the cause, do not blame our servants, much more does the God of all things not do so. But whence did this come to pass? he says. From himself and from his own sloth. What does "from himself" mean? Ask yourself. For if the wicked are not wicked from themselves, then do not punish the servant, nor rebuke the wife in matters where she may sin, nor strike your son, nor blame your friend, nor hate the enemy who wrongs you; for all these are worthy of pity, not of punishment, if they do not offend from their own volition.
But I cannot philosophize, he says. And yet, when you perceive that the cause is not in them, but in some other necessity, you are able to philosophize. When, therefore, a servant is taken with a disease and does not do the things commanded, you not only do not blame him, but you also show indulgence. Thus you are a witness that the one thing is his own, and the other is not. So that here too, if you knew that it was because he became such a one that he was wicked, you would not only not have blamed him, but you would have granted him pardon. For surely you would not grant pardon for the sake of the disease, yet not grant it for God’s creation, if he had become such a one from the beginning. And from another side it is easy to silence such persons; for great is the abundance of the truth. For why have you never blamed a servant because he is not fair of face, because he is not of tall stature, because he is not
A short, he who is worth the whole world? How could he be short, who is a friend to God?) But if you are still in doubt and dizzy from hearing these things, I will ask you nothing difficult, nor intricate, but a simple and clear line of argument. Have you ever become bad, and have you ever become good? This is what I mean: have you ever mastered a passion, and then been overtaken by a passion again? Have you fallen into drunkenness, and then mastered drunkenness? Have you been angry at some time, and at another time not angry? Have you overlooked a poor man, and at another time not overlooked him? Have you committed fornication at some time, and became chaste again? Whence then all these things? Tell me, whence? Even if you do not say it yourself, I will say it. Because at one time you struggled, bracing yourself; but after that, you relaxed and grew sluggish. For to those who are desperate and utterly steeped in wickedness, and who are senseless and mad, and do not even wish to hear the things that might correct them, neither will I discourse concerning philosophy; but to those who have at one time been in this state, and at another time in that, I will B gladly speak. Have you at some time seized what did not belong to you, and after that, broken by pity, shared what was your own with those in need? Whence then this change? Is it not clear that it arises from purpose and elective will? It is clear; and there is no one who would not say this. Wherefore I exhort you to be zealous and to hold fast to virtue, and you will have no need of these questions. For evils are names only, if we so wish. Do not therefore ask whence evils come, neither be in doubt; but having found that they come from sluggishness alone, flee from evils. And if anyone says that these things are not from us, when you see him getting angry at a servant, and provoked at his wife, and complaining against a child, and condemning those who act unjustly, say to him: How then did you say that evils are not from us? For if they are not from us, for what reason do you find fault? Tell me again: are you reviling and insulting from yourself? For if it is not from yourself, let no one be angry with you; but if it is from yourself, C then evils come from you and from your own sluggishness. What then? Do you think there are any good men? For if no one is good, whence have you this name? Whence come praises? But if there are good men, it is clear that they will also rebuke the wicked. But if no one is wicked by choice, nor of his own accord, the good will be found unjustly rebuking the bad, and they themselves will be evil in this regard again. For what could be worse than submitting the guiltless to accusations? But if they remain good to us and rebuke them, and this is especially a proof of their goodness, it is evident even from this, even to the very foolish, that no one is ever evil by necessity. But if, even after all these things, you should ask whence do evils come? I would say, from sluggishness, from laziness, from consorting with the wicked, from despising virtue—thence come both the evils and the questioning of some as to whence evils come. For as for those who do right, none of them seek these things, those who choose to live decently and soberly; but those who dare to do wicked things, desiring to contrive some senseless comfort by means of these D arguments, weave spiderwebs. But let us tear these apart, not only by words, but also by deeds. For neither
is someone small worth the whole world; and how could one who is a friend to God be small?) But He means those who are deemed such in the opinion of the many. And He does not speak of many only, but also of one, and from this again, fencing off the harm of the many scandals. For just as avoiding the wicked is a very great gain, so too is honoring the righteous; and it would be a double security to the one paying attention: the one being to cut off friendships with those who cause scandal, and the other to have these holy ones in care and honor. A Then He also makes them venerable from another source, saying, "Their angels always behold the face of my Father who is in heaven." From this it is clear that the holy ones, or perhaps all, have angels. For the Apostle also says regarding the woman, "She ought to have authority on her head because of the angels"; and Moses says, "He set the boundaries of the nations according to the number of the angels of God." But here He is discoursing not only about angels, but about superior angels. And when He says, "The face of my Father," He speaks of nothing else but the greater boldness and the great honor. "For the Son of Man came to save what was lost." B Again, He sets forth another argument greater than the former, and joins a parable through which He introduces the Father Himself as willing these things. "For what do you think," He says, "if a man happens to have one hundred sheep, and one of them wanders away, does he not leave the ninety-nine, and go off into the mountains and seek the one that is wandering? And if it happens that he finds it, he rejoices more over it than over the ninety-nine that have not wandered. So it is not the will before your Father that one of these little ones should perish." Do you see through how many things He leads us into the care of the lowly brethren? Therefore do not say, "So-and-so is a coppersmith, a cobbler, a farmer, he is foolish," and then despise him. For in order that you should not suffer this, see through how many things He persuades you to be moderate, and leads you into the care of these. C He stood a child, and says, "Become as children"; and, "Whoever receives such a child, receives me"; and, "Whoever causes scandal, shall suffer the ultimate things." And He was not satisfied with the example of the millstone, but also added the "woe," and commanded them to cut off such people, even if they are in the position of hands and eyes to us. And again, from the angels who have been entrusted with these very lowly brethren, He makes them venerable; and from His own will and suffering (for when He says, "The Son of Man came to save that which was lost," He signifies also the cross, just as Paul says, speaking about a brother: "For whom Christ died"); and from the Father, that it does not seem right even to Him that it should perish; and from common custom, that the shepherd, having left the saved, seeks the lost one; and when he finds the wandering one, he rejoices greatly in its finding and salvation. D 5. If, therefore, God so rejoices over the little one that has been found, how can you despise those who are objects of such great concern to God, when you ought to give up your own soul for one of these little ones? But he is weak and lowly?
A And if we do not have enough to work out our own salvation in this way, we would shake it. For even if a soldier in war and battle cares only for his own flight, he looks out for his own safety; yet he who is brave, having taken up arms for others, preserves himself as well. Since, therefore, our war is the fiercest of all wars, and our King has commanded us to stand in battle array, B prepared for slaughter, blood, and murder, we look to the salvation of all, encouraging those who remain standing and raising up those who have fallen. For many of our brothers lie in this battle, having wounds and covered in blood, and there is no one to heal them—not one of the people, not a priest, not anyone else, not a comrade, not a friend, not a brother—but we each look only to our own affairs. Therefore we also diminish our own. For the greatest boldness and commendation is not to look to one’s own affairs. Through this we are weak and easily conquered, both by men and by the devil, because we seek that which is the opposite of this, and we do not provide mutual protection, nor have we fenced ourselves about with the love that is according to God; but we seek out other pretexts for friendships for ourselves—some from kinship, others from habit, others from association, others from neighborhood—and we are friends more from these causes than from piety, when friendships ought to be linked from this alone. But now the opposite happens: we become friends with Jews and Gentiles in instances where we ought to be with the children of the Church.
2. Yes, he says; for the one is wicked, but the other is good and gentle. What are you saying? Do you call your brother wicked, you who are commanded not even to call him a Raca? And are you not ashamed, nor do you blush to parade your brother about, your own member, who shared the same travail with you, who partook of the same table? But if you have a brother according to the flesh, even if he commits ten thousand evils, you strive to cover him up, and you think that you yourself share in the shame when he is disgraced; but as for your spiritual brother, whom you ought to free from accusation, you surround him with ten thousand charges! For he is wicked and burdensome, he says. Therefore, for this very reason become his friend, so that you may cause him to cease being such a person, so that you may change him, so that you may lead him back to virtue. But he is not persuaded, he says, nor does he endure correction. How do you know? For have you advised him and attempted to set him right? I have advised him many times, he says. How many times? Many times; once and twice. Oh, how frequent! If you were doing this at all times, would it have been necessary to grow weary and give up? Do you not see how God advises us at all times through the prophets, through the apostles, through the evangelists? What then? Have we set everything right, and have we been persuaded in everything? By no means. Did He then cease advising? Did He keep silence? Does He not say every day, *You cannot serve God and mammon* (Luc. 16. 13), yet the abundance and tyranny of money increases for many? Does He not cry out every day, *Forgive, and it will be forgiven to you* (Matth. 6. 14), and we become more beastly? Does He not perpetually advise us to master our desire and to be better than wicked pleasure, yet many wallow in this sin more than swine? But nevertheless, He does not cease speaking. For what reason then do we not reason these things to ourselves and say that God speaks even to us, and does not desist from doing so, even though we are many times disobedient? Because of these things He said, *Few are those who are saved* (Luc. 15. 25). For if the virtue we have in ourselves is not enough for salvation, but we must also depart having others with us—when we save neither ourselves nor others, what will become of us? From where, then, shall we have hope of salvation? But why do I bring these charges, when we do not even have regard for those who C dwell with us in the house; and we are not ashamed, nor do we blush to parade your brother about, your own member, whom you should have shielded! But we are solicitous for others that are futile, like a drunkard, so that the number of servants may increase, who serve us more diligently, and so that our children may receive a great inheritance, while the wife shines with precious garments, and we have no care for ourselves, but only for our worldly substance! Indeed, there is surely no care for the wife, but only for those who are courting her with things; and the same must be said of our children. Just as if someone had a falling-down house, and its walls are near ruin, he neglects to restore them, but raises a large, decorated fence around it; or as if, when the body is sick, he neglects the person himself, while he prepares unfair clothes for him; or as if, when the mistress is suffering from a disease, he takes care of the maids, the looms, the vases, and the household goods, while she is left to moan. This is what is to be seen in our soul, which is poorly wretched, full of anger, slander, absurd desires, vain glory, and quarrels; it is cast down to the ground and dragged about, being torn apart by such wild beasts, while we, leaving the soul in these diseases, care for the household. And if a wild beast had escaped, we would board up our houses, we would run through the streets so as not to fall into it; but now, not one wild beast, but many, such as these thoughts, are mangling our souls, and we have no perception of any of these things. In the city, indeed, we have such care for wild beasts that we even lock them up in desert places or in cages, and we are careful that they do not wander in the city square, or in the forum, or in the palace, and we keep them tied up far away; but as for our soul, which has the palace, the King, and the judicial tribunal, wild beasts are sent forth, creating clamor and turmoil around the very mind and throne. Therefore everything is upside down; everything is full of tumult, both inside and out, and there is no distinction between us and the city devastated by a surge of barbarians; it becomes exactly as if a dragon were sitting in a bird’s nest, and the birds themselves were flying away, terrified and perturbed, having nowhere to take refuge in such a tumult.
7. Moral exhortation. The impulses of the young must be curbed from the beginning. Therefore, I beseech you, let us slay the dragon, let us shut up the wild beasts, let us stifle and strangle them, and let us pierce these evil thoughts with the sword of the Spirit, so that the prophet may not threaten us with such things as he did the Jews:
straying and void of self-restraint, disgracing themselves with acts of lechery, gambling, and time spent in illicit theaters, when they ought instead, before [they fall into] lechery, to be given to a wife, to a wife modest and most wise. For she will lead the man away even from the most preposterous ways of passing time, and will become a curb for him as if for a colt. For lecheries and adulteries are not from elsewhere, but from the fact that the young are left to themselves. For if he has a prudent wife, she will also be a care for his house, and for his reputation and good standing. "But he is young," one says. I know that too. For if Isaac, being forty years of age, took his bride, having spent all that time of his life in virginity, much more ought those who are young in grace to practice this philosophy. But what can I do? You do not bear to take care of their self-restraint, but you overlook them being disgraced, defiled, and becoming accursed, not knowing that the profit of marriage is to preserve the body pure; and if this is not the case, there is no profit in marriage. You, however, do the opposite: when they are filled with myriads of stains, then you lead them into marriage, in vain and to no purpose. For one must wait, he says, so that he may be approved, so that he may shine in civic affairs; but for your own souls there is no concern, but you overlook it [the soul] being cast aside. For this reason everything is full of confusion, disorder, and disturbance, because this is a secondary matter, because necessary things are neglected, while base things receive much care. Do you not know that you will bestow no such gift upon your child as keeping him pure from the filth of lechery? For there is nothing equal to a soul. "For what is a man profited," He says, "if he gain the whole world, and lose his own soul?" But the love of money has overturned and cast down all things, and has pushed aside the strict fear of God, having occupied the souls of men just as a tyrant occupies a citadel. Therefore we neglect even the salvation of our children and our own, keeping only one thing in view: how, by becoming wealthier, we may bequeath riches to others, and they in turn B C
HOMILY LX
"If your brother sins against you, go, reprove him between you and him alone. If he hears you, you have gained your brother."
1. Since He had tightened the discourse severely against those who cause others to stumble, and had frightened them from every side, so that the ones being stumbled might not, by this means, become sluggish in turn, nor, thinking that everything has been cast upon others, fall into a different evil, becoming effeminate and wishing to have everything taken care of for them, and drift into desperation—see how He also restrains them [the offended] in turn, and commands that the reproof be done between the two alone; so that by the testimony of many He may not make the accusation heavier, and that the other, becoming more shameless, might remain incorrigible. Therefore He says: "Between you and him alone." "If he hears you, you have gained your brother." What is, "If he hears you"? If he condemns himself, if he is persuaded that he sinned, "you have gained your brother." He did not say, "You have a sufficient punishment," but, "You have gained your brother," showing that there is a common injury from enmity. For he did not say, "He gained himself alone," but, "You too gained him"; by which He showed that both he and the other were suffering loss before this: the one [lost] his brother, the
other his own soul, and that he is greatly drawn toward reconciliation. What then, if he disobeys and is hard-hearted? "Take with you still one or two, that at the mouth of two witnesses every word may be established." For by how much more shameless and forward he is, by so much more ought we to hasten to the healing, not to anger and indignation. For even a physician, when he sees the disease difficult to yield, does not depart, nor is annoyed, but prepares himself all the more; which indeed He commands A to be done here also. Since, because you appeared weaker while alone, become stronger by the addition. For the two are sufficient to convict the one who has sinned. Do you see how He seeks not only the interest of the one who was grieved, but also that of the one who grieved him? For it is he who has been wronged who is the one in this condition, the one who has been caught by the passion; he is the one who is sick and weak and suffering. For this reason He often brings the other to him—now alone, now with others; and if he persists, even with the Church. "For tell it," He says, "to the Church." But if He were seeking only the interest of the one, He would not have commanded one to forgive the one who repents seventy times seven; He would not have set so many and such great correctors of his passion over him; but He would have left him alone after the first failed encounter. Now, however, He commands him to heal him once, and twice, and thrice, and now alone, now with two, now with more. For this reason, in the case of those without, He says nothing of the sort, but, "If anyone," He says, "strikes you on the right cheek, turn to him also the other"; but here it is not so. For what Paul says, "What have I to do with judging those outside?" B but as for the brothers, He commands both to convict and to turn away from them, and to cut off those who do not obey, that they may be shamed; this is what He Himself does here, legislating these things regarding the brothers; and He sets over him three teachers and judges, who teach the things that come to pass during the time of drunkenness. For even if he is the one who has spoken and done all those absurd things, yet he stands in need of others who will teach him, just as the one who is drunk does. For in every drunkenness, anger and sin are more ecstatic, and render the soul in greater madness. For who was wiser than David? Yet, when he sinned, he did not perceive it, as desire held all his reasonings fast, and, as it were, filled his soul with smoke. For this reason he had need of a lamp from the prophet, and of words reminding him of what he had done. For this reason He brings these here too to the one who has sinned, to converse with him about what he has done. C
2. But why does He command him to convict, and not another? Because he would have borne it more mildly from this one, the one who was wronged, the one who was grieved, the one who was despitefully used. For a person does not bear being convicted about the one he has insulted by another in the same way as by the very one who was insulted, especially when he is the one convicting him alone. For when he who ought to be demanding satisfaction appears to be the one taking care of his salvation, he will be able to make him feel ashamed more than anyone else. D Do you see how this is done not for the sake of punishment, but for correction? For this reason not immediately do those
and possess Christ in their midst. Are there then nowhere two who agree? Yes, in many places, and perhaps even everywhere. How then do they not obtain everything? Because there are many reasons for failure. For they often ask for things that are not beneficial. And why be surprised if others do, since even Paul suffered this, when he heard: "My grace is sufficient for you; for my power is made perfect in weakness"? Or they are unworthy of having heard these things, and do not bring their own part; yet He searches for those who are according to them. For this reason he says: "From you," you virtuous ones, who show forth an angelic manner of life. Or they pray against those who have caused them grief, seeking vengeance and punishment, which is forbidden; for He says: "Pray for your enemies." Or they ask for mercy while committing sins that they do not repent of, which it is impossible to receive, not only if they themselves ask, but even if others, who have great boldness toward God, intercede for them, just as Jeremiah, praying for the Jews, heard: "Do not pray for this people, for I will not listen to you." But if everything is present, and you ask for what is beneficial, and contribute everything on your own part, and provide an apostolic life, and have harmony and love toward your neighbor, you will obtain what you ask for, for the Master is a lover of mankind.
C 3. Then, since He said, "From my Father," to show that He is the one who grants, and not only the one who has brought forth, He added: "For where two or three are gathered together in my name, there am I in the midst of them." What then? Are there not two or three gathered in His name? There are, but rarely. For He does not speak merely of the assembly, nor does He seek this alone, but primarily that which I said before, and the other virtue with it; then, He also demands this very thing with great exactness. For what He says is this: If someone has Me as the primary ground for friendship toward his neighbor, I will be with him, even if he is virtuous in other respects as well. But now we see the majority having other grounds for friendship. For one loves because he is loved; another, because he was honored; another, because such-and-such a person has been useful to him in some worldly matter; another, for some other such reason. But for Christ's sake, it is difficult to find someone who loves his neighbor genuinely and as he ought. For the majority are bound to one another by worldly concerns. But Paul did not love in such a way, but for Christ's sake. Therefore, even when he was not loved in the same way he loved, he did not destroy his love, since he had laid a strong root of affection. But not so now; rather, investigating everything, we will find among most people things that produce friendship rather than this. And if anyone should—
HOMILY LXI
Then Peter came up to Him and said: "Lord, how often will my brother sin against me, and I forgive him? As many as seven times?" Jesus says to him, "I do not say to you as many as seven times, but as many as seventy times seven."
Peter thought he was saying something great, and therefore, as if out of emulation, he added: "As many as seven times?" For this, he says,
A how often ought I to bear with him being convicted and repenting? Is seven times enough? What then does Christ, the lover of men and good God, say? "I do not say to you until seven times, but until seventy times seven." He does not set a number here, but that which is infinite and continuous and eternal. For just as "ten thousand times" signifies "many times," so it is also here. For even the phrase, "The barren woman has borne seven" (1 Kings 2:5), signifies "many" in Scripture. So He did not enclose forgiveness in a number, but indicated that which is continuous and eternal. This, at any rate, He showed also through the parable placed next in order. For in order that He might not seem to some to command great and burdensome things by saying, "seventy times seven," He added this parable, at once leading them to what He had said, and checking the one who thought highly of himself in this, and showing it was not a difficult thing, but rather something exceedingly easy. Therefore, He brought His own philanthropy into the midst, so that by comparison, he says, you might learn that even if you forgive seventy times seven, even if you continuously forgive all sins absolutely to your neighbor, it is as a drop of water compared to an infinite ocean; so much, or rather much more, does your philanthropy fall short of the infinite goodness of God, of which you stand in need when you are about to be judged and give an account. Therefore, He also added, saying: B "The kingdom of heaven is compared to a human king, who wished to settle a reckoning with his slaves. And when he had begun to settle it, one debtor of ten thousand talents was brought to him. But since he had not the means to pay, he commanded him to be sold, and his wife, and his children, and everything that he had." Then, when this man enjoyed philanthropy, upon going out, he choked a fellow-slave who owed him a hundred denarii; and by these things he moved the master, and caused him to be cast into prison again until he should pay back the whole. Do you see how great the difference is between sins against man and against God? As great as the difference between ten thousand talents and a hundred denarii; or rather, much greater. This is the case both from the difference of the persons and from the frequency of the sins. For when a human sees, we both draw back and hesitate to sin; but when God is watching every day, we do not refrain, but we even commit everything without fear and speak of it. Not from this alone, but also from the benefit and from the honor of which we have partaken, sins become more grievous. And if you wish to learn how ten thousand talents—or rather, much more—are the sins against Him, I will endeavor to show you in a few words. C But I fear lest I provide more license to those who lean toward wickedness and love to sin continuously, or cast the more gentle into despair, so that they say what the disciples said: "Who can be saved?" Nevertheless, I will speak even so, in order that I may make those who are attentive more secure and gentle. For those who are incurably ill and unfeeling do not desist from their own listlessness and wickedness even without these words; and if they should take more occasion for neglect from this source, the cause is not the things said, but their own insensibility; whereas the things said will be able both to restrain and to bring to compunction those who are attentive; and the more gentle, when they see the mass of sins
within their own hearts, will be far more A humble, by the law of Christ. "He that says to his brother, Thou fool, shall be in danger of hell fire. He that looks on a woman to lust after her, has already committed adultery with her in his heart. Unless a man humble himself as this little child, he shall not enter into the kingdom of heaven." But these men actually cultivate pride against their subjects, and those who are handed over to them and tremble and fear them, becoming more savage than wild beasts; doing nothing for the sake of Christ, but everything for the sake of the belly, for the sake of money, for the sake of vainglory. Is it even possible to enumerate in words the transgression of these matters? What could one say of their mockeries, their laughter, their unseasonable conversations, their foul speech? And for greed, it is not even possible to speak. For just as the monks in the mountains do not know at all what greed is, so neither do these; but they are the opposite of those. For they (the monks) due to being far from the disease do not know the passion; but these, due to being exceedingly intoxicated by it, do not even perceive how great the evil is. B For this vice has so pushed aside virtue, and plays the tyrant, that it is not even considered to be a heavy crime among those demented people. But do you wish that we leave these aside, and proceed to others who are more moderate? Come then, let us examine the class of craftsmen and artisans. For these seem most to live by righteous labors and by their own sweat. But even these, when they do not attend to themselves, gather for themselves many evils from this. For they introduce the injustice from the sale and the marketplace into the work of righteous labors, and to greed they often add oaths and perjuries and falsehoods, and they are concerned only with mundane business, and continue being attached to the earth; and they do everything so that they might make money; but they do not place much eagerness into giving to those in need, always wishing to increase what they have. What could one say of the revilings about such things, the insults, the loans, the interest, the transactions that are full of much petty trading, the shameless commerce? C But do you wish that we leave these aside, and proceed to others, those who are esteemed to be more righteous? Who then are these? They who own the fields, and reap the wealth from the earth. And what could be more unjust than these? For if one were to examine how they treat the wretched and miserable laborers, he will see them to be more savage than barbarians. For upon those who are wasting away in famine, and laboring through their whole life, they impose constant and unbearable assessments, and they order them to perform arduous services, and they use their bodies as if they were donkeys and mules, or rather more like stones, not allowing them to breathe even a little, and whether the land yields or does not yield, they stretch them out in the same way, and they share no mercy with them; what could be more pitiful than this, when, after they have labored through the whole winter, and been spent by frost and rain and sleeplessness, they depart with empty hands, even owing more, and fearing and shuddering more at the tortures D of the stewards and the seizures and the exactions and the arrests and the implacable services of this famine and shipwreck? What could one say of the trades which they themselves trade, the petty peddling which they themselves peddle, from their own labors and their own sweat? But they themselves who do so, do not even provide a small portion in return, but demand the full measure, but rather extract their crops completely and do not provide for them even a little, but instead devise new usury, and not even the things customary among the Greeks, filled with many written documents of debt. For they do not demand a hundredth part of the whole, but half of the whole, and they demand even this with a wife, and with children to feed, and with others having their own labors, and with others paying the winepress. But they do not perceive any of these things. Therefore, the prophet was rightly moved to say: "The earth groaned and trembled, and the heavens, and the wretchedness of the human race was poured out." I say these things, not regarding the crafts, but those who practice them. For even Cornelius the centurion, and Paul after his preaching, used the craft; and David the king; and Job, who was a man who had gone from many possessions and many incomes, and yet from this there was no obstacle to virtue. Therefore, considering all these things, and reckoning the ten thousand talents, and hence being moved to forgive our neighbors those few and insignificant things. For the word has been entrusted to us, and we have not paid it all, nor have we performed anything. A God gave us the path for redemption, easy and light, and able to destroy all those things, saying "do not bear a grudge." So that we might learn well, let us hear the whole of the parable as we proceed. "There was brought to him," he says, "one who owed ten thousand talents." And as he had nothing to pay, he commanded him to be sold, and his wife and children. Whose [command]? He says. Not because of cruelty, nor because of lack of humanity; for even the loss itself was returned to—for it is the same master, but [he acted] out of unspeakable care. B For he wishes to bring about this threat, so that he might bring him to supplication, not so that he might sell him. For if he were doing this, he would not have relented to his request, nor would he have granted grace. Why did he not do it before the settlement? Being willing to teach how many debts he was being freed from, so that in this he might become more gentle toward his fellow slave. For both having learned the magnitude of the weight of the debt, and the magnitude of the forgiveness, he might have been urged to be more gentle toward his fellow slave, had he not trained him with medical treatments in advance, so that he did not go out with such cruelty. "What then, is he?" "Have patience with me," he says, "and I will pay you all." And his master had compassion on him, and released him of the debt. See again the excess of love for mankind; he asked for a delay of time and an extension; the slave asked for [a delay] and [the master] gave him much more, the forgiveness of the whole debt and the release. C For he wished to give it from the beginning, but he did not wish to give only the gift, but also his supplication, so that he might not come away without a crown. That he truly gave the whole, and yet when he was asked, he made known the cause of the forgiveness: "Having compassion," he D released him. But nevertheless, even so he wished for him to seem to contribute something, so that he might not...
be utterly put to shame; and so that, having been instructed by his own misfortunes, he might become compassionate toward his fellow slave. A
4. Up to this point, therefore, this man was good and acceptable; for he confessed, and promised to pay the debt, and fell down, and besought, and condemned his own sins, and understood the magnitude of the debt. But the things which follow are unworthy of what came before. For having gone out immediately—not after a long time, but immediately—while he still had the benefit fresh in his mind, he abused the gift unto wickedness, and the freedom which had been provided him by the Master. For having found one of his fellow slaves who owed him a hundred denarii, he choked him, saying, "Pay what you owe." Do you see the Master’s philanthropy? Do you see the servant’s cruelty? Hear this, you who do such things over money. For if it is not right to do so over sins, much less is it right over money. B What, then, did the other say? "Be patient with me, and I will pay you everything." But he was not even shamed by the very words through which he had been saved (for he himself, by saying these things, had been released from the ten thousand talents); and he did not even recognize the harbor through which he had escaped the shipwreck; nor did the form of the supplication remind him of the Master’s philanthropy; but, having cast all those things away due to greed, cruelty, and malice, he was more savage than any wild beast, choking his fellow slave. What are you doing, O man? Are you demanding from yourself? Do you not perceive that you are pushing the sword against yourself, and calling back the sentence and the gift? But he considered none of these things, nor did he remember his own experience, nor did he give way; even though the supplication was not for equal amounts. For the one was begging regarding ten thousand talents, C but the other regarding a hundred denarii; and the one was beseeching the Master, but the other his fellow slave; and the one received a perfect remission, while the other asked for an extension. And he did not even grant this; for he cast him into prison. But his fellow slaves, seeing this, accused him to the Master. This was not pleasing even to men, much less to God. Therefore, those who were not in debt felt sorrow on his behalf. What, then, does the Master say? "You wicked slave, I forgave you all that debt, because you besought me; ought you not also to have had mercy on your fellow slave, even as I had mercy on you?" Behold again the gentleness of the Master. He is judged against him and defends himself, being about to overturn his gift; or rather, it was not He who overturned it, but he who received it. Therefore He says, "I forgave you all that debt, because you besought me; ought you not to have had mercy on your fellow slave?" For if the matter seems burdensome to you, yet it was necessary to look also toward the profit—what has happened, and what will be. D If the command is burdensome, you ought to have considered the reward; and that not because he caused you grief, but because you provoked God, whom you had reconciled by simple supplication. But if even so it is grievous to you to become a friend to the one who caused you grief, it is far more grievous to fall into Gehenna; and if you had set this against that, then you would have known that this is much lighter. And when he owed ten thousand talents, He did not call him "wicked," nor did He insult him, but He had mercy; but when he became ungrateful regarding his fellow slave, then He says, "You wicked slave." Let us hear, O you greedy ones; for the speech is directed toward us.
will lead one's life into aimless toils and pains. For he who knows not how to bear ill-will, neither knows how to be grieved, but will enjoy luxury and countless good things. Thus, we punish ourselves by hating others; just as, conversely, we benefit ourselves by loving them. In addition to all this, you will be reverenced even by your enemies themselves, even if they were demons; nay rather, you will no longer have an enemy if you are disposed in this way. But the greatest and first thing of all is that you win the philanthropy of God: if you have sinned, you will obtain forgiveness; if you have performed uprightly, you will receive greater boldness of speech. Let us, therefore, achieve the task of hating no one, so that God may also love us; so that even if we are debtors of ten thousand talents, He may have compassion and show mercy. But have you been wronged by him? Then show mercy to him, do not hate him; weep and lament, do not turn away. For you are not the one who has offended God, but he is; yet you have proved approved, if you endure. Consider that when Christ was about to be crucified, He rejoiced for Himself, but wept for those who were crucifying Him. Thus we too ought to be disposed; and by how much we are wronged, by that much the more to lament for those who wrong us. For to us there are many good things resulting from this, but to them the contraries. But did he revile and strike you in the presence of all? Then in the presence of all he shamed and disgraced himself, and opened the mouths of ten thousand accusers, while for you he wove more crowns, and gathered for you many heralds of your long-suffering. But did he slander you to others? And what is that to you, when it is God who is to demand the accounts, and not those who heard? For he has added to himself a cause for punishment, so that he may render an account not only for his own deeds, but also for what he spoke about you. A B C
HOMILY LXII
D And it came to pass, when Jesus had finished these words, he departed from Galilee, and came into the borders of Judaea beyond the Jordan.
1. Constantly having left Judaea because of their envy, He now dwells there, since the Passion was about to be near; not, however, that He goes up to Jerusalem for the time being, but to the borders of Judaea. And when He arrived, great multitudes followed Him, and He healed them. He does not spend time continuously in the teaching of words, nor in the performing of miracles; but now He does this, now that, varying the salvation of those who attended and followed Him, so that from the miracles He might appear a credible teacher in what He said, and from the teaching of words might increase the profit from the miracles. And this was to lead them by the hand to the knowledge of God. But you, observe this with me, how the disciples pass over whole crowds in a single phrase, not reporting each of the healed by name. For they did not say, "So-and-so and so-and-so," but, "Many," teaching them to be unostentatious. And Christ was healing, both benefiting those men, and through them many others. For the correction of their infirmity became a cause for the knowledge of God to others. But not so for the Pharisees, who are rather turned into wild beasts because of this very thing; and they approach Him, tempting Him. For since they could not lay hold of what was being done,
A they tried to put forward the law of Moses. What, then, does He do? He does not say, "Why do you tempt me, hypocrites?"—although He says this later on; but here He does not say it. Why so? In order to display His gentleness alongside His power. For He is not always silent, in order that they might not think He is unaware; nor does He always rebuke, in order that He may teach us to bear all things gently. How, then, does He answer them? "Have you not read, that He who made them from the beginning made them male and female? And said: For this cause shall a man leave his father and mother, and shall cleave to his wife, and they two shall be in one flesh. So that they are no more two, but one flesh. What therefore God hath joined together, let no man put asunder." Behold the wisdom of the Teacher. For having been asked, "Is it lawful?" He did not say immediately, "It is not lawful," lest they should be thrown into confusion and disturbed; but before the decision, He made this plain through the construction of [His argument], showing that this command is of His own Father, and that in thus commanding He is not opposing Moses, but is in excellent agreement with him.
And observe Him arguing not only from the creation, but also from His command. For He did not say that He made one man and one woman only; but that He also commanded this, so that the one should be joined to the one. And if He had wished for [a man] to leave this one and bring in another, having made one man, He would have fashioned many women. But now, both by the mode of creation and by the mode of the legislation, He showed that one man ought to live with one woman for all time, and never be severed. And see how He says: "He who made them from the beginning made them male and female"; that is, they came from one root and came together into one body. "For the two shall be one flesh." Then, making it a fearful thing to speak against this legislation, and establishing the law, He did not say, "Do not tear them apart, therefore, nor separate them," but, "What God hath joined together, let no man put asunder." B And if you put forward Moses, I tell you the Master of Moses, and with this I argue even from the factor of time. For "God made them male and female from the beginning"; and this law is older, even if it seems now to be introduced by Me, and it is set down with much care. For He did not simply bring the woman to the man, but also commanded them to leave father and mother. And He did not simply legislate for him to come to the woman, but to "cleave" to her, indicating the indissolubility by the mode of the word. And He was not content with this, but sought out another greater conjunction: "For the two," He says, "shall be one flesh."
C 2. Then, since He had read the ancient law, which had been brought in both by deeds and by words, and had rendered it trustworthy from the One who gave it, He Himself henceforth with authority interprets and legislates, saying: "So that they are no more two, but one flesh." For just as it is a wicked thing to cut flesh, so it is unlawful to separate a wife. And He did not stop at this, but brought in God also, saying: "What therefore God hath joined together, let no man put asunder"; showing that what is being done is against nature and against the law: against nature, because one flesh is being cut; and against the law, because when God has joined them and commanded them not to be separated, you yourselves set out to do this. What then was to be done after this? Were they not to be quiet, D and to praise what had been said? Were they not to admire that wisdom? Were they not to be struck with awe at such consolation from the Father? But they do none of these things, and as if contentious they say: "How then did Moses command to give a bill of divorce, and to put her away?" (Deut. 24:1). Furthermore, if they could not object to Him, Christ says to them: But He does not reproach them, nor does He say to them, "There is no point in this to Me"; but He resolves this objection. Yet if it had been contrary to the Old Testament, He would not have argued from Moses; so that He would not have to confirm His own words from those things which were done from the beginning, nor would He have been studious to show His agreement with the ancients. Even though Moses had commanded many things, both about foods and about sabbaths, why do they not object this to Him anywhere, in this place? Because they were anxious to incite the multitude of men against Him. That [the Jews] observed indifferently, and all the people practiced it. Therefore, though He said many things on the mount, they made no mention of this commandment. However, that ineffable Wisdom prepares for their defense: 8. "Because Moses through the hardness of your hearts commanded it by law." Nor does He allow him to be attacked by accusation; for he was not the one who was being decried because of the law; but He frees him from blame, and turns the whole thing upon their heads, which is what He also does everywhere. For when He rebuked the disciples plucking ears of corn, He showed them to be in the wrong; and when they accused them because they ate with unwashen hands, He proved them to be transgressors; and when [they accused Him] about the sabbath, and everywhere else, He does this. And then, because what He had said was burdensome, He heavily rebukes them, and quickly transfers the discourse back to the old law, repeating what He had said before: "But from the beginning it was not so"; that is, from the very things themselves, God established the opposite from the beginning. For they might not say: "Whence will come this for us, because of our hardness [of heart] that Moses said this?" From this He suppresses them again. For if this law was of primary utility, it would have been from the beginning, and God would have said such things: but He would not have fashioned them thus, nor would He have said such things. 9. "I say to you however, that whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery." After He had compelled them to silence, with authority He legislates that we should act in the same way as with the foods. For concerning foods, after He had refuted them, saying that it is not what enters that defiles a man (Matt. 15:11); and concerning the sabbath, after He had refuted them, He says: "It is lawful to do good on the sabbaths" (Matt. 12:15): here likewise in the same way. But because what happened there, happens here too. Just as they were refuted there, the disciples were troubled, and approaching Him with Peter they said: "Explain to us these parables" (Matt. 15:36); so here too the troubled [disciples] say: "If such is the cause of man with his wife, it is not profitable to marry." For now they understood better than what was said before. Therefore they were then silent; but truly, because the objection resulted in an explanation, and the law was made clearer, they were not emboldened to contradict Him openly: but because they were in a state of grave [anxiety]...
and spoke, saying: "If such is the case of the man with his wife, it is not expedient to marry." For it seemed very burdensome to have a woman full of every wickedness, and to endure a wild beast constantly shut up within.
C γ. And that you may learn that this troubled them greatly, Mark, showing this, said that they spoke to Him "privately." What does, "If such is the case of the man with his wife" mean? Namely, if he is joined for this purpose, that they may be one; or rather, that [the other aspect]: "If the man will find a cause for these things, and everywhere transgresses by putting her away, it is lighter to battle against the desire of nature and against oneself than against a wicked woman." What then says Christ? He did not say, "Yes, it is lighter, and do this," lest they might think it is a law. But He subjoined: "Not all can receive this saying, but they to whom it is given," raising the subject and showing it to be great, and by this means drawing them on and exhorting them. But look here at the antithesis. For He Himself said this is great; while they said it is lighter. For indeed both had to happen: it had to be confessed by Him as great, so that He might make them more eager; and it had to be shown D by their own words as lighter, so that by this means they might the rather choose virginity and continence. For since it seemed burdensome to speak about virginity, he cast them into that desire by the necessity of this law.
Then, showing it is possible, He says: "There are eunuchs, who were so born from their mother's womb: and there are eunuchs, which were made eunuchs by men: and there are eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake." By these words, He is covertly leading them into the choice of the matter, and establishing that this virtue is possible, and all but saying: "Consider, if you were such by nature, or had endured this same thing from those who do such things, what would you have done, being deprived of the pleasure, and having no reward?" Therefore, give thanks to God now, that you endure this with reward and crowns, which those others endure without crowns; or rather, not even that, but it is even much lighter, being rectified by hope, and by the conscience of the good deed, and not having the desire surging so violently. For the cutting off of a limb is not as effective at stilling such waves and making a calm as the bridle of reason is; or rather, reason alone. For this reason, therefore, He brought forward those others, so that He might encourage these; for if He were not establishing this, what is the purpose of His discourse concerning the other eunuchs?
When, however, He says that "they made themselves eunuchs," He is not speaking of the cutting off of members—far from it—but of the uprooting of wicked thoughts. For he who has cut off a member is also liable to judgment, as Paul says: "I would that they were even cut off which trouble you." And very reasonably so. For such a person dares the deeds of murderers, and gives an occasion to those who slander God’s creation, and opens the mouths of the Manichaeans, and transgresses in the same things as those who are maimed among the Greeks. For to cut off the limbs is a work of demonic energy and satanic craft from the beginning: that this
A in order to become heirs of the heavens, we should acquire this virtue with great diligence. For this is the limit of philosophy: to be guileless with prudence; this life is angelic. For the soul of a young child is pure from all passions. It does not harbor resentment against those who have caused it grief, but approaches them as friends, as if nothing had happened. And however much it may be scourged by its mother, it seeks her out, and prefers her to all others. And if you show a queen wearing a diadem, the child does not prefer her to its mother draped in rags, but would rather see the latter in her state than the queen with all her finery. For it knows how to distinguish what is its own and what is another’s, not by poverty and wealth, but by affection. And it seeks nothing more than its necessities: just as much as will satisfy it from the breast, and it leaves the nipple. A young child is not grieved by those things that we are; such as the loss of money, and things of that sort; and again, it does not rejoice in those things that we do, those fleeting things; it is not dazzled by the beauty of bodies. For this reason He said: “For of such is the kingdom of heaven,” B so that we might by our own decision work those things which young children have by nature. Because the Pharisees, from no other source than wickedness and arrogance, did what they did, for this reason He commands His disciples over and over to be guileless, hinting at the others while teaching these. For nothing so inflames one to arrogance as leadership and sitting in the chief place. Since, therefore, the disciples were about to enjoy great honor throughout the whole world, He forestalls their mind, not permitting them to suffer any human weakness, nor to demand honors from the multitude, nor to strut before them. For even if these things seem small, they are, however, the causes of great evils. Thus, indeed, the Pharisees, being trained in this way, fell into the pinnacle of evils, seeking the greetings, the chief seats, the chief places; for from these they slipped into love of glory, and from there into impiety. For this reason, those men, having drawn a curse upon themselves by putting Him to the test, went away; but the young children [carried away] a blessing, as they were freed from all these things. Let us, therefore, become like children, and let us be infantile in malice. For it is not, it is not possible otherwise to see heaven; but it is necessary in every way for the deceitful and wicked man to fall into Gehenna. And before Gehenna, we shall suffer the ultimate things here. For if you are wicked, He says, you will draw [the consequences of] wickedness upon yourself alone; but if you are good, [it is] for yourself and for your neighbor. Consider, therefore, how this happened even in the case of those of old. For there has been no one more wicked than Saul, and none simpler or more guileless than David. Who then was the stronger? Was it not David who took him into his hands a second time, and, having become master of slaying him, desisted? Did he not have him caught as if in a fishing net and a prison, and spare him? And this, although others were instigating him, and he himself having thousands of accusations to bring against him; yet he let him go away safe. And although the one pursued him with his whole army, while the other was with a few desperate fugitives, wandering and moving from place to place; yet the fugitive prevailed over the king, since the one went into battle with simplicity, the other with wickedness. For what could be more wicked than that man, who was trying to kill him who was his own commander-in-chief, and who was successfully winning all his wars, and who was the source of his wreaths and his trophies?
this has overcome A. Thus, for the lascivious man, the passion becomes a hindrance to the enjoyment of pleasure. For those who are exceedingly submissive and slave to their wives, women treat them most like slaves, and they would never deign to use them as husbands, slapping them, spitting upon them, leading them and dragging them about everywhere, being full of haughtiness, and commanding everything alone. Thus, too, for the man who is demented and fame-crazed and who thinks himself to be high-minded, there is nothing more lowly or dishonorable. For the race of men is contentious, and resists nothing else so much as it resists an arrogant, contemptuous man, a slave to glory. And he himself B
HOMILY LXIII.
And behold, one came and said to Him: Good Teacher, what shall I do to inherit eternal life?
1. Some indeed accuse this young man, as being guileful and wicked, and having come to Jesus after testing Him. I, for my part, would not refuse to call him a lover of money and lacking in regard for wealth, since even Christ reproved him for being such; but guileful, by no means, because it is neither safe to venture on things that are not clear, especially in matters of accusation, and because Mark has removed this suspicion; for he says that *running up and kneeling, he besought Him*, and that *Jesus, looking upon him, loved him*. But the tyranny of money is great, and this is obvious from the following: for even if we be virtuous in other respects, this alone corrupts everything else. Rightly, therefore, did Paul also say that it is the root of all evils; for *the love of money*, he says, *is the root of all evils*.
Why, then, did Christ answer him thus, saying, *No one is good*? Because he approached Him as a mere man, and as one of the many, and as a Jewish teacher; for this reason He converses with him as a man. For He often answers according to the suspicions of those who approach Him, as when He says, *We worship what we know*, and, *If I bear witness about myself, my testimony is not true*. When, therefore, He says, *No one is good*, He does not say this casting Himself out from being good—far from it; for He did not say, "Why do you call Me good? I am not good," but, *No one is good*; that is, no one among men. And even when He says this, He does not mean to deprive men of goodness, but makes a distinction in relation to the goodness of God. Therefore He added, *Except one, God*. And He did not say, "Except My Father," so that you might learn that He had not revealed Himself to the young man. Thus, also, above, He called men evil, saying, *If you, being evil, know how to give good gifts to your children*. For even there He called them evil, not condemning the nature of all of them (for by "you," He does not say "you humans"), but by comparing the goodness in men to the goodness of God, He named them so; for this reason He also added, *How much more shall your Father give good things to those who ask Him?*
And what was the urgency, He says, or what was the usefulness, for Him to answer in such a way? He leads him up by little and little, and teaches him to be rid of all flattery, drawing him away from things on earth, and C to keep the form of his folly, D which he displays toward the majority in the presence of slaves, fawning, serving, a slavery more grievous than any wealth. Knowing all these things, let us prune away these passions, so that we may be punished here also, and avoid punishment that is eternal. Let us become lovers of virtue. For thus, even before the kingdom, we shall have garnered the greatest good here, and after departing, we shall attain to the eternal good things, of which may it be granted to all of us to partake, by the grace and love toward man of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
He said. Yet now He speaks, and to draw him in, He shows him the reward is great, and entrusts everything to his own judgment, tempering with all these things what seemed to be heavy in the exhortation. Therefore, even before speaking of the struggle and the labor, He shows him the prize, saying: *If thou wilt be perfect;* and then He says, *sell what thou hast, and give to the poor;* and immediately again the rewards: *thou shalt have treasure in heaven, and come follow me.* For indeed, to follow Him is a great recompense. *And thou shalt have treasure in heaven.* Since the discourse was about riches, and He was advising him to be stripped of everything, He shows that He is not taking away what he has, but is adding to what he has, and gave more than He commanded him to provide; and not only more, but as much greater as heaven is than earth, and even more. By "treasure" He meant the abundance of the recompense, signifying that it is permanent and inviolable, as far as it was possible to hint at it to the hearer through human terms. It does not suffice, therefore, to despise riches, but one must also feed the poor, and primarily follow Christ—that is, to do all the things commanded by Him, to be ready for slaughter and for daily death. *For if any man will come after me, let him deny himself, and take up his cross, and follow me.* So that this command, even to shed one’s blood, is by far greater than to cast away riches; yet the being stripped of riches contributes no small amount to this.
When the young man heard this, he went away sorrowful. Then, as if the evangelist were showing that he did not suffer something unreasonable, he says: *For he had great possessions.* For those who have little are not held in the same way as those who are buried in abundance; for the passion then becomes more tyrannical. Which I never cease to say, that the addition of what comes in kindles a greater flame and makes those who acquire it poorer, if indeed it settles them in greater desire and makes them feel their need all the more. Observe, then, here also what strength the passion displayed. For the one who had approached with joy and eagerness, when Christ commanded him to cast away his riches, He so overwhelmed and weighed down, that He did not even leave him to answer regarding these things, but he went away silent, downcast, and gloomy.
What then does Christ say? *How hardly shall they that have riches enter into the kingdom of heaven!*—not casting blame on riches, but on those held by them. If it is hard for a rich man, much more so for the covetous. For if not to give one's own is an obstacle to the kingdom, consider how much *more* fire the taking of others' goods heaps up. Why, then, did He say to the disciples that a rich man will hardly enter, when they were poor and possessed nothing? He was teaching them not to be ashamed of poverty, and, as it were, making an apology to them for permitting them to have nothing. Having said it was difficult, as He proceeds He shows that it is even impossible, and not simply impossible, but impossible with emphasis; and He declared this by the example of the camel and the needle. *It is easier,* He says, *for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven.* From which it is shown that it is not the...
possession of wealth, but the enslavement to it, that shuts out the kingdom; and that it is not the rich man who is condemned, but the man who performs the deeds of the rich B. So that you may not pursue what cannot be overtaken, and suffer from incurable disease, and become more pitiable by raging after such things. For answer me: whom would you say is being tortured and pained—the man who desires luxurious food and drink and cannot enjoy them as he wishes, or the man who has no such desire at all? It is evident that it is the man who desires but is unable to partake of what he covets. For so painful is this—to desire and not to enjoy, to thirst and not to drink—that even when Christ wished to describe hell to us, He described it in this way, introducing the rich man being scorched, because he desired a drop of water and could not enjoy it; that was how he was being punished. Therefore, he who scorns money has brought his desire to a standstill; but he who wishes to be wealthy and to accumulate more C, has inflamed it all the more, and it does not yet stop. Even if he receives ten thousand talents, he desires as many more; and if he obtains those, he seeks twice as much again. And proceeding further, he prays that the mountains, and the earth, and the sea, and all things might become gold for him, being maddened by a new and terrifying sort of insanity, one that can never be extinguished.
And in order that you may learn that this evil is stayed not by the addition [of goods] but by subtraction: if you ever had an absurd desire to fly and be carried through the air, how would you have extinguished this absurd desire of yours? By fashioning wings and constructing other apparatus, or by persuading your reason that it desires the impossible and that you must not attempt any of these things? It is clear that it is by persuading the reason. But that, you say, is impossible. Yet it is even more impossible to find a limit for this desire [for wealth]. For it is easier for men to fly than by the addition of more [wealth] to put an end to this passion. For when the objects of desire are possible to attain, it is possible to find consolation in enjoyment; but when they are impossible, we must strive for one thing only: to lead ourselves away from the desire, since in no other way is it possible to reclaim the soul. So that we may not suffer in vain, let us abandon this passion for money which causes constant grief and never allows us to be silent, and let us sail to another harbor—one that makes us blessed, and is very easy, and let us desire the treasures above. For there is not such toil there, and the gain is unspeakable; and it is impossible for the man who is even in the slightest degree watchful and sober and who scorns present things to fail [there], just as, on the other hand, for him who serves these things and has surrendered himself once and for all, it is absolutely necessary that he fall from those [heavenly things].
4. Since you are weighing all these things, cast out the evil desire for money. For you could not even say this: that it gives present things while depriving us of future ones—although even if this were the case, D that would be the ultimate punishment and retribution. But as it is, not even that is true. For along with that hell, and even before that hell, it casts you into a more severe punishment here and now. For this desire has overturned many houses, stirred up cruel wars, and forced many to end their lives by a violent death; and, before these dangers, it ruins the nobility of the soul, and has often made the one who possesses it cowardly, unmanly, bold, a liar, a slanderer, a plunderer, a covetous man, and capable of all the basest things. But perhaps the splendor of silver and the multitude of servants
not magnificent edifices, not the most fertile estates; but those men who have great boldness before God, who are wealthy in heaven, who have possession of those treasures, who are truly rich, who for Christ’s sake are poor—so that we may attain eternal goods, by the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, honor, dominion, and adoration, now and always, and for ages of ages. Amen.
HOMILY LXIV.
CAP. 19. v. 27. *Then Peter answered and said to Him: Behold, we have left all, and followed You; what therefore shall we have?*
1. What "all," blessed Peter? The rod? The net? The boat? The craft? Do you mean all these things to me? "Indeed," he says. But I do not speak these things out of vaingloriousness, but that through this question I might introduce the multitude of the poor. For since the Lord said: *If you wish to be perfect, sell what you have, and give to the poor, and you shall have treasure in heaven* (Matt. 19. 21), lest any of the poor should say, "What then? If I do not have possessions, can I not be perfect?" Peter asks, so that you, the poor man, might learn that you are in no way lacking thereby; Peter asks, so that you might not, having learned it from Peter (for he was still imperfect, and devoid of the Spirit), be in doubt, but having received the decision from the Teacher of Peter, you might have confidence. For just as we often act in our own persons while speaking on behalf of others, so too did the Apostle, bringing this inquiry to Him on behalf of the whole world. For that he knew his own standing clearly is manifest from what was said before; for he who had already received the keys of the heavens had much more reason to be confident regarding things there. But observe also how He answers precisely as Christ sought. For He Himself had asked two things of the rich man: to give his possessions to the poor, and to follow. Therefore He Himself also sets down these two things, the leaving and the following: "Behold, we have left all," he says, "and followed You." For the leaving came about for the sake of following, and the following, by means of the leaving, became easier, and it caused them to be confident and rejoice on account of what they had left. What then? 28. *Amen I say to you, that you who have followed Me, in the regeneration, when the Son of Man shall sit on the throne of His glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.* What then? Does Judas, he says, sit also? By no means. How then does He say, "You shall sit upon twelve thrones"? How shall the promises be fulfilled? Hear how and by what logic. There is a law established by God, read to the Jews through Jeremiah the prophet, saying thus: *I will speak concerning a nation and a kingdom, to pluck up and to destroy; and if that nation turns from their evils, I will repent of the evils which I thought to do to them. And I will speak concerning a nation and a kingdom, to build and to plant; and if they do evil before Me, so as not to hearken to My voice, I will repent of the good things which I spoke to do to them* (Jer. 18. 7–10). The same, He says, I preserve as a custom even regarding the good. For even if I speak to build, but they show themselves unworthy of the promise, I will no longer do it. Which is what happened in the case of the
Ninevites and the queen of the south: what they possess, shall these also possess? A Indeed, he had promised them many things before, and after these he gives assurance; and this is not the only reward. But in this, he also hinted at something more than them. For regarding them he spoke simply: "The men of Nineveh shall rise, and shall judge this generation," and "The queen of the south shall judge." But regarding these, he does not speak simply. But how? "When the Son of Man shall sit upon the throne of his glory, then ye also shall sit upon twelve thrones," he says, signifying that they shall both reign and share in that glory. "For if we endure, we shall also reign with him." For the thrones do not indicate a seat; for he alone is the one sitting and judging; but he indicated indescribable honor and glory through the thrones. To these, then, he said these things; but to all the rest, eternal life, and a hundredfold from this world. And if to the rest, how much more to these, and that both these things and those in this age. And this, indeed, came to pass. For having left the reed and the net, they held the possessions of all with authority, the honors of the houses and the lands, and the very bodies of those who believed. For they often chose to be slaughtered for them, as even Paul testifies to many, when he says: "If it were possible, ye would have plucked out your own eyes and given them to me." And when he says that "everyone who has left his wife," he does not mean this, that marriages should be simply broken up, but that which he said concerning the soul, that "He who has lost his soul for my sake, shall find it"—not that we should kill ourselves, nor that we should already cut it off from the body in this life, but that we should prefer godliness above all things; B this he says also regarding a wife and brothers. And he seems to me to hint also at persecutions here. Because there were many fathers who were dragging their children into impiety, and wives their husbands: "When they command these things," he says, "let there be neither wives nor fathers," which is what Paul also said: "But if the unbeliever departs, let him depart." Having therefore raised the minds of all, and persuaded them to be confident both for themselves and for the whole world, he added: "But many shall be first last, and last first." And this, even if it has been said indefinitely and regarding many others, it has been said also regarding these, and regarding the Pharisees who are disobedient; which he also said beforehand, that "Many shall come from the east and west, and shall recline with Abraham, and Isaac, and Jacob; but the sons of the kingdom shall be cast out." Then he adds also a parable, anointing those who came later with great eagerness. "For the kingdom of heaven," he says, "is like a householder, who went out early in the morning to hire laborers into his vineyard. And having agreed with them for a denarius a day, he sent them into the vineyard. And at the third hour he saw others standing idle, and said to them: Go also you into the vineyard, and whatever is just, I will give you. And about the sixth and ninth hour he did likewise. And about the eleventh hour he saw others standing idle, and says to them: Why stand you here all the day idle? And they say
to him: Because no one has hired us. He says to them: Go you also into the vineyard. Is he evil because I am good? What then is the meaning intended by these things? For indeed, it is possible to see this very same thing in other parables. For the commendable son is introduced as having felt this very thing, when he saw his prodigal brother enjoying much honor, and more than he himself. For just as these enjoyed more by being the first to receive, so also was the other honored all the more by the abundance of what was given; and this the commendable one himself bears witness to. What then can one say? There is no one in the kingdom of heaven who disputes or reproaches in such a way—far from it; for that region is pure from envy and malice. For if, being here, the saints even give their own souls for the sake of the sinners, much more do they rejoice when they see them enjoying these things there, and consider the goods as their own. To what purpose then did he shape the discourse in this way? What was said was a parable; for which reason it is not necessary to be busy with everything in parables according to the letter, but having learned the scope for which it was constructed, one should pluck this, and not be curious about anything further. For what purpose then was this parable constructed in this way, and what does it wish to establish? To make those who are changed in extreme old age and become better more zealous, and not to let them think that they have less. For this very reason he introduces others who are vexed at the goods of these ones, not to show that those are wasting away and are pained—far from it—but to teach those who enjoyed such great honor, which could indeed beget envy in others—which we also often do, saying: "So-and-so accused me because I deemed you worthy of such great honor"—neither having been accused, nor wishing to accuse that person, but to show this man the greatness of the gift he enjoyed. But why in the world did he not hire all immediately? As far as it depended on him, he did; but if all did not obey at once, the choice of those called caused the difference. For this reason some are called in the morning, and others at the third, and others at the sixth, and others at the ninth hour, and others at the eleventh, when they were about to obey. This also Paul, manifesting it, said: "But when he was pleased, who separated me from my mother’s womb." And when was he pleased? When he was about to obey. For he himself indeed was willing even from the beginning; but since he himself would not have yielded, he was pleased then, when he himself was also about to be persuaded. Thus he also called the robber, although he was able to call him even before; but that man would not have obeyed. For if Paul would not have obeyed from the beginning, much more the robber. But if these say, "No one hired us," first of all, as I said, it is not necessary to be busy with everything in parables; and here, not even the householder appears to say this, but they do; yet he does not reprove them, so as not to perplex them, but to draw them in. For that he called all, as far as it depended upon him, from the first, the parable also indicated by saying that he went out early in the morning to hire. 4. From every side, then, it is clear to us that the parable is spoken to those from their first age, and to those who have grasped virtue in their old age and more slowly; to those, that they might not be arrogant, nor reproach those at the eleventh hour; and to these, that they might learn that it is possible even in a short time to acquire everything. Since he was discoursing about intensity, and about casting away wealth, and despising all things, it was a work of youthful fervor, to kindle in them the flame of charity, and by preparing a spirit in them that could even endure what was last, he shows the reward of the whole day.
A Pursue, and also holiness, without which no one will see the Lord. And humility, likewise, is a part of virtue; yet even if one performs other good deeds, if he does not attain this, he is unclean before God. And this is clear from the Pharisee, who, though abounding in countless good deeds, lost everything on this account. But I have something even beyond these things to say. For it is not only the case that one single thing of these being neglected excludes us from heaven, but even if it be performed, yet not with the fitting precision and zeal, it brings about this same result. For, "Unless your righteousness," he says, "exceeds that of the Scribes and Pharisees, you will not enter into the kingdom of heaven." So that even if you give alms—if not more than they, you will not enter. B And how much alms did they provide, he asks? For I wish to say this very thing now, so that those who do not give may be spurred on to giving, and those who do give may not be high-minded, but may make it an addition. What, then, did they give? A tithe of all their possessions, and again a second tithe, and after this a third; so that they provided the third part of their wealth as nothing—for three tithes combined make this. And along with these, the first-fruits, and the first-born, and other things more; for instance, the payments for sins, the payments for purifications, those in the festivals, those in the jubilee, those in the remission of debts, and the release of servants, and loans exempt from interest. But if he who gives the third part of his possessions—or rather, the half (for when those are added to them, they make the half)—if, therefore, he who gives the half is doing nothing great, what will he be worthy of who does not even provide the tithe? Deservedly did he say, "Few are those who are saved."
C Let us not, therefore, neglect the care of our way of life. For if one part of it, when neglected, brings about such great destruction, when we are liable to the condemning sentence from every side, how shall we escape the punishment? And what penalty shall we not pay? And what hope of salvation do we have, he asks, if for each one of the things enumerated he threatens us with hell? And I say this too: Nevertheless, if we attend to it, it is possible to be saved, by preparing the medicines of almsgiving and healing the wounds. For oil does not so much strengthen the body as philanthropy strengthens the soul, and makes it invulnerable to all, and makes it unconsumable by the devil. For wherever it has a hold, he slips away thereafter, as this oil does not allow his grips to settle upon our backs. Let us, therefore, constantly anoint ourselves with this oil. For it is a matter of health, and a provision of light, and a reason for radiance. But, he says, so-and-so possesses so many thousands of gold, and gives nothing away. And what is that to you? For in this way you will appear more wondrous, when you become more generous than he out of poverty. Thus Paul also admired the Macedonians; not because they provided, but because they provided while being in poverty.
D Do not, therefore, look at these people, but at the common teacher of all, who had nowhere to lay his head. And why, he asks, does so-and-so and so-and-so not do this? Do not judge another, but deliver yourself from the accusation. For the punishment is greater when you accuse others and do not do it yourself; when judging others, you are yourself again liable to the same judgment. For if
every day as if pricked by the sting of conscience, leading ourselves toward humility and greater diligence, we may attain the good things to come, by the grace and love for mankind of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power, and honor, now and always, and for ever and ever. Amen.
HOMILY LXV
A Cap. 20. v. 17. *And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said to them: 18. Behold, we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and the scribes, and they shall condemn him to death: 19. And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.*
He does not go up to Jerusalem hastily upon arriving from Galilee; but first, having performed miracles, and having silenced the Pharisees, and having discussed with the disciples concerning poverty: *If thou wilt be perfect,* He says, *sell what thou hast;* and concerning virginity: *He that can take, let him take;* and concerning humility: *Unless you be converted, and become as little children, you shall not enter into the kingdom of heaven;* and concerning the recompense of things here: *For every one that hath left house, or brethren, or sisters, shall receive a hundredfold in this world;* and concerning the rewards of the life beyond: *And he shall inherit,* He says, *life everlasting:* then at last He approaches the city, and as He is about to go up, He speaks again about the passion. For since it was likely that they, being unwilling for this to happen, would forget it, He reminds them constantly, training their mind by the frequency of the reminder, and cutting away their grief. B He speaks to them apart by necessity; for it was not right that the discourse concerning these things should be spread abroad to many, nor be plainly spoken; for nothing further was gained by that. For if the disciples were troubled hearing these things, much more would the crowd of the many be troubled. What then? Was it not told to the many? It was told indeed even to the many, but not so plainly. *Destroy this temple,* He says, *and in three days I will raise it up;* and, *An evil and adulterous generation seeketh a sign: and a sign shall not be given it, but the sign of Jonas the prophet;* and again, *Yet a little while I am with you, and you shall seek me, and shall not find me.* But to the disciples not so, but even as He said other things more plainly, so also He spoke this. And why, if the many did not understand the force of what was said, was it told to them? In order that they might learn after these things, that He went to the passion foreknowing it and willingly, not ignorant, nor compelled. But to the disciples He predicted it not for this reason alone, but, as I said, so that being trained by the expectation, they might more easily bear the passion, and that it might not, having come upon them without preparation, throw them into great confusion. For this reason, from the beginning He spoke only of death; but when they had studied and were trained, He adds the other things also: as, that they shall deliver Him to the Gentiles; that they shall mock and scourge Him; for this reason was this done, and so that, when they should see the gloomy events take place, they might from this source look forward to the resurrection. For He who did not conceal the painful things, C and those which seemed to be shameful, would reasonably be believed also concerning the good things. Observe, too, how He wisely manages the matter according to the time.
A But what is it that they are asking? Hear another evangelist clearly revealing this. For because they were near Jerusalem, he says, and supposed that the kingdom of God would immediately appear, they were asking for these things. For they thought that it was at the doors, and perceptible, and that once they had enjoyed what they were asking for, they would undergo none of the painful things. For they were not seeking it merely for its own sake, but as a way to escape distress. Therefore, Christ first turns them away from these thoughts, commanding them to await slaughters and dangers and the direst calamities. "For are you able," He says, "to drink the cup that I am drinking?" But let no one be troubled that the apostles were in such an immature state. For the cross had not yet been accomplished, nor yet had the grace of the Spirit been given. But if you wish to learn of their virtue, observe them after this, and you will see them above every passion. B For this reason He reveals their shortcomings, so that after this you may know what kind of men they became through grace. That they were asking for nothing spiritual, nor had any conception of the kingdom above, is evident from this. But let us see also how they approach and what they say. "We want," he says, "that whatsoever we ask, Thou shouldst do for us." And Christ says to them, "What do you want?"—not out of ignorance, but that He might compel them to answer, and might uncover the ulcer, and thus apply the remedy. They, blushing and ashamed, because they had come to this out of human passion, took Him aside apart from the disciples and asked Him. For they had gone ahead, he says, so that it might not be known to them, and thus they said what they wished. And they wished, as I think, since they heard, "You shall sit upon twelve thrones," to obtain the pre-eminence of that seat. And that they had more than the others, they knew; but they feared Peter, and they say, "Say that one may sit at Thy right hand, and one at Thy left"—and they press Him, saying, "Say it." What then does He do? C Showing that they asked for nothing spiritual, and that if they had known what they were asking, they would not have dared to ask for so much, He says, "You do not know what you are asking; how great, how wonderful, how it surpasses even the powers above." Then He adds, "Are you able to drink the cup that I am to drink, and to be baptized with the baptism that I am to be baptized with?" Do you see how He immediately turned them away from their false supposition, by speaking to them from the things that were opposite? "For you," He says, "are speaking to Me about honor and crowns; but I am speaking to you about struggles and sweats. For this is not the time for those prizes, nor now does that glory of Mine appear; but the present things are of slaughter and wars and dangers." And observe how by the manner of His questioning He both encourages and draws them on. For He did not say, "Are you able to be slaughtered? Are you able to shed your blood?" But how? "Are you able to drink the cup?" Then, drawing them on, He says, "Which I am to drink," so that by their communion with Him they might become more eager. And He calls it a baptism again, showing that the cleansing for the inhabited world that would come from what was happening would be great. They say to Him, "We are able." By their eagerness they immediately made their promise, not even knowing what they said, but expecting to hear what
A is mine to give, but belongs to those for whom it has been prepared. And that what I say may be clearer, let us exercise it with an example: let us suppose there is a certain judge of the contests, and then many excellent athletes entering this contest, and that two of the athletes, who are most closely related to the judge, come forward and say, "Cause us to be crowned and proclaimed," relying on their favor and friendship with him; and that he says to them, "It is not mine to give this, but to those for whom it has been prepared by labors and sweats." Shall we then condemn him of weakness? By no means; rather, we shall commend him for his justice and for being no respecter of persons. As, therefore, we would not say that he is unable to give the crown, but that he is unwilling to violate the law of the contests, nor to disturb the order of justice; so also I would say that Christ spoke this, driving them on from every side, after the grace of God, to possess the hope of salvation and glory by the display of their own achievements. Therefore He says, "For whom it has been prepared." For what, He says, if others appear better than you? What if they should do greater things? Do not think that because you have become My disciples, you shall for this reason enjoy the first places, unless you prove yourselves worthy of the choice. For that He Himself is the Lord of all is clear from the fact that He Himself has all judgment. For He says thus also to Peter: "I will give you the keys of the kingdom of heaven." And Paul, indeed, declaring this, said: "Henceforth there is laid up for me the crown of righteousness, which the Lord, the just judge, will award to me on that day; and not only to me, but also to all who have loved His appearing." And Christ's appearing has already taken place. But that no one will stand ahead of Paul, is clear to everyone. If He spoke these things more obscurely, do not wonder. For by putting them off B by a wise dispensation, so that they might not importune for first places in vain and for nothing—for they were suffering this from human passion—and not wishing to grieve them, He achieves both these ends through the obscurity. "The ten were indignant concerning the two." Then—when? When He rebuked them. For as long as the decision was Christ's, they were not indignant, but seeing them preferred, they were content and remained silent, revering the Teacher and honoring Him; and though they were pained in their minds, they did not dare to bring this out into the open. And when they suffered something human concerning Peter, when he gave the didrachma, they did not fret, but only asked, "Who then is the greatest?" But since the request here was from the disciples, they are indignant. And not even then were they immediately indignant when they asked, but when Christ rebuked them and said that they would not enjoy the first places unless they showed themselves worthy of them.
4. You see how all were still in a less perfect state, both these rising up against the ten, and those envying the two? But, as I have said, show them to me after these things, and you shall see them rid of all these passions. Hear, then, how this same John, who now through C this cause brings it about, always yields to Peter, and keeps silent while he is preaching and performing miracles in the Acts of the Apostles. He does not hide his noble deeds, nor does he narrate his own confession; but when all are present, he sends him in, and when he enters the sepulcher, he presents him before himself (Acts 5). For because they were followers of Christ, confirming Him when He was crucified, John afterwards says: "That disciple was known to the high priest" (John 18:16). James, however, not long after this time—for from the beginning he was borne along by a great fervor, and having disregarded all human things, he ascended to such an ineffable height that he was immediately put to death. So then they were indignant. What then does Christ do? 25. When He had called them to Him, He said: "The princes of the Gentiles lord it over them." Because they were troubled, by calling them to Him before He spoke, both by that drawing near and by drawing them closer, He mitigated them. The two were standing there, separated from the company of the ten, speaking privately. Therefore He also calls those others near, and in this way, by repeating what the others had said and answering the rest, He comforted the minds of both parties. And not then, but previously He calms them: for He had already brought the little children into their midst, and commanded them to imitate their simplicity; but he rebukes these more sharply, saying: "The princes of the Gentiles lord it over them, and D those who are great exercise authority over them; 26. but among you it shall not be so: but whoever wants to be great among you, let him be your minister; 27. and whoever wants to be first, let him be your slave": showing that we must observe the custom of the Gentiles when first places are sought. For this tyrannical passion, by which great men are frequently harassed, by that very fact causes a more severe chastisement. Therefore He Himself uses a sharper blow, while He puts to shame the soul that is swollen by comparison with the Gentiles, and at their envy, he succeeds in overcoming their arrogance; as if He were saying: "Do not feel yourselves as if affected by an insult. Those who are most injured and bring shame upon themselves are those who covet the mastery; they occupy the last place. For the thing does not hold with us as it does with those outside. For 'the princes of the Gentiles lord it over them; but among Me'—He does not say 'among you' without cause, but to give an example by My deeds—'I am more than anything.' For the King of the heavenly powers, I wished to become man, and was treated with contempt and afflictions. Nor was He content, but He went to death. Therefore He says: 28. 'The Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.' For He does not stop here," He says, "but I also gave My life for whom? For the enemies. But if you are humbled, you act on your own behalf: I, however, for you. Therefore do not fear, as if you were losing your honor. For insofar as you have humbled yourselves, you cannot descend as far as the Master…
But yet, this descent has become the ascent of all, and has caused His glory to shine forth. For before He became man, He was known only to the angels; but since He became man and was crucified, He not only did not diminish that glory, but He also acquired another: that which comes from the knowledge of the inhabited world. Do not, therefore, fear as though your honor were being destroyed if you humble yourself; for by this your glory is rather exalted; by this it becomes greater. This is the door of the kingdom. Let us not, therefore, take the opposite path, nor war against ourselves. For if we wish to appear great, we shall not be great, but rather the most dishonorable of all. See how everywhere He urges them by means of opposites, giving them what they desire? For we have shown this in many ways beforehand; and He did the same regarding the love of money and those who are vainglorious. For why, He says, do you give alms before men? In order to enjoy glory? Then do not act so, and you shall enjoy it completely. And why do you store up treasures? In order to be rich? A Then do not store up treasures, and you shall be rich. Thus also here: why do you desire primacy? In order to be before others? Then choose the lowest rank, and then you shall enjoy primacy. So if you wish to become great, do not seek to become great, and then you shall be great. For that is what it means to be small.
5. Do you see how He has led them away from the disease by showing that they are falling from it, and from there are attaining [what they seek]; in order that the one they may flee, and the other they may pursue? And He also reminds them of the nations for this reason, that even by this He might show the matter to be shameful and abominable. For the one who is beside himself must necessarily be humble, and conversely, the one who is humble-minded, lofty. For this is the true and genuine loftiness, and not in name only, nor in appellation. For the former is of necessity and fear, but this one resembles that of God. Such a man, even if he is admired by no one, remains lofty; just as that other [the proud man], even if he is courted by all, is humbler than all. B And the one honor is by necessity, whence it also easily slips away; but the other is by choice, whence it also remains firm. Since we also admire the saints for this reason, that being greater than all, they humbled themselves more than all. For which cause they remain lofty even until today, and not even death brought down that loftiness. But if you wish, let us examine this very thing by arguments. A person is said to be lofty, either when this is the case by the height of the body, or when he happens to be standing on a lofty place; and a humble person likewise by the opposites. Let us see, therefore, who is such a one, the arrogant man, or the one who is moderate; that you may see that nothing is loftier than humility, and nothing is lower than arrogance. The arrogant man, then, wishes to be greater than all, and says that no one is worthy of himself, and whatever honor he may happen to obtain, he desires and grasps at more, and thinks he has obtained none at all, and he scorns men, and yet covets the honor from them; than which what could be more irrational? For this resembles a riddle. For those whom he considers nothing, he wishes to be glorified by them. C See how he who wishes to be exalted falls, and stands on the ground? For since he considers that nothing
look upon, if not upon the meek and quiet man who trembles at my words? A But he who is with the devil is dragged away; for he who is puffed up with pride shall suffer the devil's fate. Therefore Paul said: *Lest being puffed up he fall into the judgment of the devil* (1 Tim. 3.6). And the very opposite of what he desires happens to him. For he wishes to be arrogant, that he may be honored; yet he is the one who is most despised by all. For those who are laughingstocks, enemies and adversaries to all, easily overcome by their foes, prone to anger, and unclean before God—these they truly are above all others. What, then, could be worse than this? For this is the very end of evils. And what is more pleasant than the humble? What is more blessed, when they are beloved and desirable to God? And these men also enjoy the greatest glory from men, and all honor them as fathers, embrace them as brothers, and welcome them as their own members. Let us therefore be humble, that we may be exalted. For arrogance brings one down with great force. This humbled Pharaoh. *I know not the Lord,* says he (Exod. 5.2), and he became worse than flies, frogs, and caterpillars, and afterward was drowned with his own arms and horses. On the contrary, Abraham says: *I am dust and ashes* (Gen. 18.27), and among myriads of barbarians...
HOMILY LXVI
*Cap. 20. v. 29. And as they went out from Jericho, a great multitude followed him. 30. And behold, two blind men sitting by the wayside, when they heard that Jesus was passing by, cried out saying: Have mercy on us, O Lord, thou son of David.*
1. See from whence He came to Jerusalem, and where He was tarrying before this; which I consider to be most worthy of inquiry: why He did not leave for Galilee from there previously, but went through Samaria. But we shall leave this for the studious. For if anyone wishes to examine these things more accurately, he will find that John has hinted at this well, and has provided the cause. We, however, shall hold to what is set before us, and listen to these blind men, who were better than many who see. For neither having a guide, nor being able to see Him standing by, they nevertheless strove to come to Him, and began to cry out with a loud voice; and when they were told to be silent, they cried out even more. For such is a persevering soul; it is lifted up by the very things that hinder it. And Christ suffered them to be rebuked, that their eagerness might appear more clearly, and that you might learn that they were worthy to enjoy healing. For this reason He does not even ask, "Do you believe?", as He does in many cases; for their outcry and their approach were sufficient to make their faith manifest to all. B From this, learn, beloved, that even if we are exceedingly low and rejected, if we approach God with diligence, we shall be able to achieve through ourselves whatever we might ask. Behold, then, how these men, having no advocate among the apostles, but actually having many who were rebuking them, still had the strength to overcome the obstacles and come to Jesus Himself. Although the evangelist does not testify that they had any boldness of life, but their fervor of soul was on their behalf in place of everything. Let us also emulate them. Even if God should delay the gift, and even if many should turn us aside, let us not cease from our petition. For thus we shall draw God to us most effectively. Here see how neither poverty, nor blindness, nor the fact that they were not heard, nor the fact that they were being rebuked by the crowds, could hinder them. Such is the fervent soul in the midst of labor. What then does Christ? 32. *He called them and said: What will ye that I shall do unto you? 33. They say unto him: Lord, that our eyes may be opened.* Why does He question them? So that no one might think that He was offering to these people something other than what they requested. For He is accustomed to making the virtue of those who are being cured manifest to all, and then to bring the remedy; both to invite others to the same zeal, and to show that they have been judged worthy to enjoy it. He did this in the case of the Canaanite woman, this with the centurion, this with the woman afflicted with an issue of blood; indeed, that admirable woman even anticipated the interrogation of the Lord: yet He did not pass her over, but after the restoration of health, He made her famous. So, therefore, He compels those who approach Him to proclaim their own works, and to preach things more great than they were, which He does here also. Afterward, they said what they wished, and, moved by compassion, He touched them. For this is the sole cause of the cure, for which He came into the world. But although there was compassion and grace, and He was seeking those who were worthy, it is evident that they were worthy both from their outcry and from the fact that they did not depart when rebuked, as many do, who...
A He drew near to Jerusalem, and came to Bethphage, unto the Mount of Olives, and sent two of His disciples, saying, "Go into the village over against you, and you shall find an ass tied, and a colt with her; loose them and bring them to Me. And if any man say anything unto you, you shall say, 'The Lord has need of them;' and straightway he sends them." B And this happened, that it might be fulfilled which was spoken by the prophet Zechariah, "Tell the daughter of Zion, Behold, your King comes unto you meek, and sitting upon an ass and a colt the foal of an ass." And yet He had often entered into Jerusalem before, but never with such splendor. What then is the reason? At that time the manifestations were the beginnings of His economy; and neither was He Himself very conspicuous, nor was the time of His Passion near; wherefore He mixed with them more carelessly, and was rather hiding Himself. For had He been seen thus, He would not have been wondered at, and would have brought them to greater anger. But since He had given sufficient proof of His power, and the Cross was at the doors, from now on He shines forth more brightly, and does all things that are to kindle them with greater conspicuousness. For it was possible that this might have happened also in the beginning; but it was not useful, nor was it so profitable. C But do you observe for me how many miracles are taking place, and how many prophecies are being fulfilled. He said that "You shall find an ass"; He foretold that no one would hinder, but that upon hearing they would be silent. And this is no small judgment upon the Jews, if those who never knew Him, nor had ever appeared before Him, are persuaded to give up their own property and say nothing, and this through the disciples; whereas they, being present while He was performing miracles, were not persuaded.
D Do not think that what has happened is a small thing. For who persuaded them, when their own property was being taken away, and that too by men who were perhaps poor and farmers, not to contradict? What do I say, not to contradict? Not to ask, or even if they did ask, to be silent and give way? For both were equally wonderful. Even if they had said nothing while the beasts were being led away, and if, when they had spoken and heard that the Lord had need of them, they gave way and did not resist, and this not seeing Him Himself, but the disciples. By these things He instructs them, that He was able to force even the Jews, even against their will, if they were about to come against Him, and to make them speechless, but He did not wish to. And another thing He teaches the disciples along with these—to give whatever He might ask; even if He should command them to give up their very soul, both to provide it and not to gainsay. For if those who were unknown to Him gave way, much more ought those who had left all to follow Him to submit. A And in addition to the things mentioned, He was also fulfilling another prophecy, a double one: the one through works, and the other through words. And the one through works was that through the throne of the ass; but that through words, that of the prophet Zechariah; for he said that the King would sit upon an ass. And having sat and fulfilled it, He was again giving another beginning of prophecy, through which He was prefiguring the things to come. How and in what way? He was announcing beforehand the calling of the unclean nations, and that He would rest upon them, and they would yield to Him and follow Him; and prophecy followed upon prophecy. But to me it seems that He did not sit upon the ass for this reason alone, but also because...
A no one there gainsaid Him to take it; even so, among the Gentiles, none of those who formerly possessed them could stop Him. He does not sit upon the bare foal, but upon the garments of the apostles. For since they have obtained the foal, they now surrender everything, even as Paul also said: "I will most gladly spend and be spent for your souls" (2 Cor. 12:15). But consider the gentleness of the foal, how, being untamed and unused to the bridle, it did not leap, but moved in an orderly manner. This itself was also a prophecy of what was to come, signifying the obedience of the Gentiles, and their sudden change into orderliness. For indeed, that word effected everything, saying: "Loose them and bring them unto me" (Matt. 21:2); so that the disordered things might become ordered, and the unclean might eventually become clean.
3. But behold the abject spirit of the Jews. He had worked so many miracles, and they were never so amazed at Him; but when they saw the crowd running together, then they marvel. For the whole city was shaken, saying: "Who is this?" And the crowds said: "This is Jesus the prophet, from Nazareth of Galilee." And when they thought they were saying something great, then their mind was lowly, creeping on the ground, and abject. These things, however, He did, not to make a show, but at once, as I said, both fulfilling prophecy and teaching philosophy, and at the same time comforting His disciples who were grieving at His death, and showing that He suffers all these things willingly. B But you, marvel at the accuracy of the prophet, how He foretold everything; and some things David, other things Zachariah proclaimed. Let us also do likewise, and hymn Him, and cast down our garments for those who bring Him. For of what honor would we be worthy, when some throw their garments upon the ass on which He sat, and others spread their garments beneath its feet, while we, seeing Him naked, and not even ordered to strip ourselves, but to give from what is lying there, are not even then generous? And they follow before and behind, while we send away and drive off and insult Him who approaches? What punishment, what vengeance is this worthy of? The Master approaches you beseeching, and you do not even wish to hear the supplication, but you reproach and rebuke, and that despite hearing such words. If by giving one loaf and a little silver you are so churlish and careless and slothful, if you had been required to empty out everything, what would you have become? Do you not see those who are generous in the theater, how much they spend on harlots? But you do not give even half of these things, nor even the hundredth part, very often. C But the devil commands you to give to whomsoever he chances upon, bringing forth hell, and you give; yet Christ, to those in need, promising a kingdom, not only do you not give, but you even insult; and you choose rather to obey the devil, that you might be punished, than to be persuaded by Christ and be saved. And what could be worse than this madness? The one offers hell, the other a kingdom; and leaving the latter, you run to the former. And the one who approaches you, you send away; and the one who is far off, you call to you. It is the same as if a king, wearing purple and adorned with a diadem, should urge and not persuade, but a robber brandishing a sword and threatening death should persuade. Thinking on these things, therefore, beloved, let us at last open our eyes, and become sober. For I, indeed, am now ashamed to speak about almsgiving, because I have discussed this subject so often with no great fruit. Yet it is certainly something you accomplish, but not as much as I would like. You, the sowers, I see, but not with a generous hand. Wherefore I fear to spare you. For if we sow sparingly, if it pleases you, let D us examine whether there are more poor in the city than rich, and who are neither poor nor rich, but hold the middle place. The tenth part of the citizens are rich, the tenth are poor who have nothing: the rest are placed in the middle. Let us therefore divide the whole multitude of the city by the number of the needy, and you shall see what a disgrace it is. The very rich are few; those who follow them are more; again, the poor are far fewer than these. Yet even so, there are many who could feed those who are hungry, and many who, if they were not so callous and inhuman, could easily supply the necessities to the needy. For if the rich and those who possess moderate means were to share among themselves those who are in need of bread and clothing, barely fifty, or perhaps a hundred, poor men would be found to be fed. Yet in such an abundance of them who could supply the necessities, they daily deplore their poverty. And that you might know their inhumanity, the Church has the income of one very rich man and one of moderate fortune, and consider, I pray, how many widows, how many virgins daily; their catalog certainly reaches a thousand. To these, too, in prisons those bound, in the hospital those sick, others who are healthy, strangers, those maimed in their limbs, those sitting at the altar, She provides food and clothing daily: yet its resources are not diminished. Therefore, if ten men only were willing to supply what was equal, there would be no poor man.
4. What, you ask, will remain for our children? Property always remains, and the income is increased, if it is deposited in the treasures of heaven. But if you do not desire this, at least give a tenth, or a third, or a fourth, or a fifth. For by God's grace this city of ours could feed the poor of ten cities. And if it pleases, let us calculate this; indeed, there is nothing needing calculation: it is manifest how easy a thing this is. See, therefore, how great a house it is not burdened to supply for the good of all, and yet feels this expense so little: if every one of the rich were willing to exercise this ministry toward the poor, he would snatch up the kingdom in a moment. What excuse, therefore, what shade of excuse, when we, who are about to depart, and to whom we shall leave these things, though we are about to leave them, are just as reluctant to provide for those in need, while we spend on stage-players, and from that we should reap fruit? For even if we were to remain here forever, we ought not to spare the costs for the poor; but since we are to depart from here after so little time
and those who are being throttled? For I am not compelling you to diminish your capital; not because I do not wish it, but because I see you drawing back vehemently. I do not, therefore, say this; but spend from your fruits, and do not store up greedily from that source. It is sufficient for you, as if from a spring, to have the money from your revenues flowing in; make the poor your partners, and become a good steward of those things given to you by God. But, he says, I am paying taxes. Is it for this reason then that you despise [God], because no one there demands them? And yet, you do not dare to contradict the one who—whether the land yields or does not yield—takes [his due] with force and oppression; but you do not even deign to answer the one who is so gentle, and who only demands payment when the land has yielded its produce. And who will deliver you from those unbearable torments? There is no one. For if because there, a most grievous punishment will absolutely follow the one who does not pay, you become dutiful in your payment, consider that here [the punishment] is even more grievous; it is not being bound, nor being cast into prison, but departing into the eternal fire. Let us, therefore, for the sake of all things, first deposit these "taxes." For the ease is great, and the reward is greater, and the profit is more abundant, and the punishment for our ingratitude is worse. For a punishment follows that has no end. But if you tell me about the soldiers who fight against the barbarians for your sake, there is also an encampment here, that of the poor, and there is a war that the poor fight on your behalf. For when they receive [alms], by praying, they make God propitious; and by making Him propitious, they ward off, instead of barbarians, the plots of the demons; they do not allow the wicked one to be violent, nor to attack continuously, but they loosen his strength. [E] Seeing, therefore, these soldiers fighting daily on your behalf against the devil through prayers and supplications, demand of yourself this good contribution, their sustenance. For this King, being gentle, did not give you [tax] collectors, but wishes for you to pay voluntarily; and even if you pay a little at a time, He accepts it; and if, being in need, you pay after a long interval, He does not press the one who has nothing. Let us not, therefore, despise His longsuffering, but let us treasure up for ourselves not wrath, but salvation; not death, but life; not punishment and vengeance, but honors and crowns. There is no need here to pay for the transport of the goods being brought in; there is no need here to toil in exchanging money. If you pay them, the Master Himself transfers them to heaven; He Himself prepares the business to be more profitable for you. There is no need here to find a conveyor for the things that have been paid;
Homily LXVII
And Jesus entered the temple and cast out all those who were selling and buying in the temple, and He overturned the tables of the money-changers and the seats of those who sold the pigeons, and says to them: "It is written: My house shall be called a house of prayer, but you have made it a den of robbers."
a. This is also stated by John; but he [places it] at the beginning of the Gospel, whereas this [evangelist] at the end. Whence it is likely that this happened a second time, and at different periods. And it is clear both from the times and from the answer. For there, He arrived at the very Passover; but here, long before it. And there, the Jews say:
“My house shall be called a house of prayer.” A And not by this alone does He show His authority, but also by healing various diseases; for the blind and the lame came to Him, and He healed them, and thus He manifests His power and authority. Yet they were not even then persuaded, but as they heard the rest of the miracles, and the children proclaiming Him, they were choked [with rage], and they say: “Dost thou not hear what these say?” And yet, it was for Christ to have said to them: “Do ye not hear what these say?” For as if to God, they were singing. Why then [did He not]? Because since they were contradicting evident facts, He uses a more stinging correction, saying: B “Have ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise?” (Ps. VIII, 3). And He well said, “Out of the mouth.” For it was not of their understanding that what was said came, but of His power making clear the immaturity of their tongue. And this was also a type of the Gentiles, who were stammering and suddenly sounded forth great things with understanding and faith. And for the Apostles also, there is no small consolation from this. For lest they should be anxious as to how, being unlearned men, they would be able to proclaim the message, the children having gone before cast out all their anxiety, [showing] that He who made these to sing will give utterance to them also. And not by this alone, but because He is the Creator of nature, did the miracle demonstrate it. C So the children, although having an immature age, uttered clear sounds and were in harmony with those [angels] above; but the men were full of folly and madness. For such is wickedness. Since, therefore, there were many things provoking them—those from the crowds, those from the casting out of the sellers, those from the miracles, and those from the children—He leaves them again, loosening the swelling of their passion, and not wishing to initiate the teaching, lest, boiling with envy, they should be more vexed at what was said. And in the morning, as He returned to the city, He hungered. How does He hunger in the morning? When He allowed it to the flesh, then its passion is displayed. And seeing a fig tree by the way, He came to it, and found nothing on it but leaves only. Another Evangelist says that it was not yet the season (Mark XI, 13). If it was not the season, how does another Evangelist say, “He came, if perhaps He might find fruit on it?” Whence it is clear that this was of the suspicion of the disciples, who were still disposed in a more imperfect way. D For the Evangelists write the suspicions of the disciples in many places. Just as, therefore, this was of their suspicion, so also was the thinking that He cursed it for this reason—because it had no fruit. For what reason then was it cursed? For the sake of the disciples, that they might take heart. Since He was everywhere bestowing benefits, and had punished no one, it was necessary to provide a demonstration of His punitive power, that both the disciples and the Jews might learn that, being able to wither those who were crucifying Him, He willingly allowed it, and did not wither them; but He did not wish to demonstrate this upon men; He provided the demonstration of His punitive power upon the plant. When, however, something of this kind happens in places, or in plants, or in irrational animals, do not be over-curious, nor say: “How then was the fig tree justly withered, if it was not the season?” For it is the height of nonsense to say this; but look at the miracle, and wonder, and glorify the worker of the miracle. Since also in the case of
the others who were testifying—namely that, “This is the Son of God,” and, “He who comes from above is above all,” and that, “The winnowing fan is in his hand, and he will thoroughly cleanse his threshing floor”—if they had believed him, there would have been nothing to prevent them from knowing by what authority he does these things. Then, since they were speaking wickedly when they said, “We do not know,” he does not say, “Neither do I know.” But what does he say? “Neither do I tell you.” For if they had been ignorant, they ought to have been taught; but since they were acting wickedly, it is consistent that he answers them nothing. A And why did they not say that the baptism was from men? “They feared the crowds,” he says. Do you see a distorted heart? Everywhere they despise God, and do everything for the sake of men. For they were fearing even this man because of them, not out of reverence for the man, but because of the people; and they did not want to believe in Christ because of the people; and every evil was born in them from this. Next he says: “What do you think? A man had two sons, and he says to the first, ‘Go, work today in the vineyard.’ But he answered and said, ‘I do not want to,’ but later, having repented, he went. And having approached the second, he said likewise. But he answering said, ‘I, sir,’—and he did not go. Who then of the two did the Father’s will?” They say, “The first.” Again he refutes them through parables, hinting at both their thanklessness and the obedience of those who were utterly condemned. For these two children signify this, which has happened both in the case of the Gentiles and in the case of the Jews. For they, not having promised to listen, nor having become hearers of the Law, demonstrated obedience through their works; and these, having said, “All that God says we will do and will hear,” llbracketB disobeyed through their works. Because of this, so that they might not think the Law benefits them, he shows that this very thing condemns them; which also Paul says, that “not the hearers of the Law are righteous before God, but the doers of the Law will be justified.” Because of this, in order to make them self-condemned, he prepares the verdict to be brought forth by them; which he also does in the coming parable of the vineyard.
γ. And so that this may come to pass, he exercises the accusation on another person. For since they did not want to admit it directly, he casts them henceforth, through a parable, into what he intended. When, not understanding what was being said, they brought forth the verdict, then he henceforth reveals what had been obscured, and says: “That the tax collectors and the harlots are going ahead of you into the kingdom of heaven. For John came to you in the way of righteousness, and you did not believe him; but the tax collectors believed him; and you, having seen, did not repent later, so as to believe him.” For if he had said simply, “Harlots are going ahead of you,” the statement would have seemed burdensome to them; but now, pronouncing judgment after their own verdict, he appears unobjectionable. For this reason he also adds the cause. And what was this? “John came,” he says, “to you, not to them; and not only this, but ‘in the way of righteousness.’ For you do not even have this to blame, C that he was negligent, and profiting nothing; but his life was blameless, and his foresight great, and you gave no heed to him. But with him, also another, that you also paid attention to the tax collectors, and with him yet another thing, that even those, [you say,] ‘after those,’ [believed]. It was necessary, at least before those, whom you did not acknowledge to be deprived of any pardon, and for whom there is unspeakable praise, and [yet you add] the accusation of them. He came to you, and not to them; and they accepted him, and you did not even have those as teachers. He is shown to be your accuser, and the accuser of those. To you he came, not to those. You did not believe; those others believed; this did not profit you. But, ‘They go ahead,’ not as if they were waiting for them, but even if they might wish to. For nothing so incites to jealousy as the sluggish. Because of this he always says: ‘The first shall be last, and the last first.’ But he associated also the harlots, and the tax collectors, so as to provoke them to jealousy. For these two extremes of sins are born from painful sufferings: one from bodies, and one from the desire for money. He shows that this person most especially should listen to the law of God, and that [some] believed him. So it is not then for a harlot only to enter, but also for justice. For not remaining harlots did they enter, but having obeyed and believed and having been purified and having changed, thus did they enter. So how did the word not act and become effective of the parable, and from the inducement of the harlots? For he did not say immediately, why did you not believe John? But, after having struck them with a blow, then he appends this, from the logical consequence of the facts, and showing that their [conduct] is inexcusable, and showing that they do everything for fear of men, and for empty glory. Because they did not confess Christ because of fear, so that they might not be cast out, and John again they did not dare to criticize—and not even this out of reverence, but out of fear. But since they did not want to D [confess] at first, because of the good, [he inflicts] a greater accusation, that at least not changing. For he especially works this to make many among the wicked, and even now suffering some things from their latest lack of sense. But let no one be cast down to such an extent by evil, let him not despair of the betterment. For it is easy to recover from even their heavy wickedness.”
“And how is it that that harlot, and everyone [who has] exceeded, covered everything in reverence? I do not speak of the one in the Gospels, the one from Phoenicia, from the city of the lawless. For even this harlot was once among us, having the preeminence of the tent, and with much reputation everywhere, not in our city only, but even as far as Cilicia and Cappadocia. And many having enjoyed [her] estate, many she had destroyed as orphans.
A Many, however, also disparaged her for sorcery, as if she were weaving those nets not only with the beauty of her body, but also with potions. This harlot once ensnared even the brother of an empress; for indeed her tyranny was great. But suddenly, I know not how—or rather, I know clearly, for she wished it and was transformed, and having drawn to herself the grace of God—she despised all those things, and having cast away the devil’s sorceries, she fled to heaven. And yet, there was nothing more shameful than her when she was on the stage; but nevertheless, she later surpassed many by the excess of her continence, and having put on sackcloth, she practiced in that way for the entire time. Because of this, even a prefect was troubled, and soldiers were armed, and they were not strong enough to move her to the stage, nor to lead her out from the virgins who had received her. B Having been deemed worthy of the secret mysteries, and having shown a zeal worthy of grace, she thus ended her life, having washed away everything through grace, and after baptism having shown great philosophy. For she did not even grant a mere sight of herself to those who once came as lovers, but having shut herself away, and having spent many years as if in prison. Thus, the last shall be first, and the first last (Matt. 20:16); thus everywhere our soul must be on fire, and nothing prevents us from becoming great and wondrous.
4. C Despair and presumption must be avoided. Therefore, let no one living in wickedness despair; let no one who is in virtue grow drowsy. Let neither this one be confident; for often the harlot will overtake him. Nor let that one despair; for it is possible for him even to surpass the first. Hear what God says to Jerusalem: "I said after she had played the harlot all these things, 'Return to me,' and she did not return" (Jer. 3:7). When we return to the fervent love of God, He does not remember the former things. God is not as a human; for He does not reproach the things that have passed, nor does He say, "Why did you stay away for such a long time?" if we repent; D but He loves us when we approach Him—only let us approach as we ought. Let us cling to Him fervently, and let us fasten our hearts to His fear. Such things have happened not only in the New Testament but also are observed in the Old. For what is worse than Manasseh? But he was able to appease God (4 Kings 21). What is more blessed than Solomon? But having grown drowsy, he fell (3 Kings 11:4). Or rather, I can show that both happened in one man, in his father; for the same man was both good and bad at different times. What is more blessed than Judas? But he became a traitor. What is more miserable than Matthew? But he became an evangelist. What is worse than Paul? But he became an apostle. What is more enviable than Simon? But he himself became the most miserable of all. How many such other transformations do you wish to see, both those that happened of old, and those happening now every day? Because of this, I say, let neither the man on the stage despair, nor the man in the Church be confident. For to the latter He says, "Let him who thinks he stands take heed lest he fall" (1 Cor. 10:12); but to the former, "Does he who falls not rise again?" (Jer. 8:4), and, "Strengthen the relaxed hands and the feeble knees" (Isa. 35:3). Again to these, he [says], "Watch; but for those, 'Arise, you who sleep, and rise from the dead'" (Ephes. 5:14).
in one who has grown old and frail, even when time withers the senses. And yet, if time did not wither them, the hope of the end would not permit indulgence. But there, it is not so; rather, labor is in a corruptible and dying body, while the crown is in an undefiled, immortal, and endless one. Furthermore, the labor is both primary and brief, while the recompense is both subsequent and infinite, so that one may rest in safety ever after, expecting nothing unpleasant. For there is no need to fear change thereafter, nor downfall, as there is here. What, then, are these goods here, which are neither secure, and are brief and earthen, and vanish before they even appear, and are acquired with much labor? And what are those goods compared to them—those that are immutable, ageless, that have no toil, and that bestow upon you the crowns even in the time of the contests? For he who is
HOMILY LXVIII
"Hear another parable. There was a certain householder, who planted a vineyard, and hedged it round about, and dug a winepress in it, and built a tower, and let it out to husbandmen, and went into another country. And when the season of the fruits drew near, he sent his servants to receive the fruits. And the husbandmen took the servants, and beat one, and killed another, and stoned another. Again he sent other servants more than the first, and they did to them likewise. But afterwards he sent unto them his son, saying, They will reverence my son. But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and let us take his inheritance. And they cast him out of the vineyard, and killed him. When therefore the lord of the vineyard shall come, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out the vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same was made the head of the corner?" (Matt. XXI, 33-42)
1. This parable hints at many things: the providence of God, which has been granted to them from above; their murderous nature from the beginning; the fact that nothing that contributes to their care was left undone; that even when the prophets were slaughtered, He did not turn away from them, but even sent His Son; that the God of the New and the Old Testament is one and the same; that His death would accomplish great things; that they would undergo the final judgment for the cross and their audacity; the calling of the Gentiles; and the downfall of the Jews. For this reason He sets this parable after the former, in order to show from this as well that their crime is greater and absolutely inexcusable. How and in what way? Because, having reached such a level of care, they were surpassed by harlots and tax collectors, and by such a margin. Observe also His great providence, and their unspeakable sloth. For what was the work of the husbandmen, He did Himself: the hedging it round, the planting
A of the vineyard, and by such a margin. Observe also His great providence, and their unspeakable sloth. For what was the work of the husbandmen, He did Himself: the hedging it round, the planting, the winepress, the tower: and by such a margin. Observe also His great providence, and their unspeakable sloth. Since they had to run and ask for forgiveness for their transgressions, they contend to surpass the former ones, and strip themselves for the pollutions, always cloaking their former deeds with the latter; which He Himself declaring, said: Fill ye up the measure of your fathers (Matt. 23. 32). For the prophets from of old were accusing them of these things, saying: Your hands are full of blood (Isa. 1. 15); and, Blood toucheth blood (Hos. 4. 2); and, Building up Zion with blood (Mic. 3. 10). But they were not corrected; even though they had received this as their first commandment, Thou shalt not kill, and were commanded to abstain from ten thousand other things on this account, and through many and various means were led toward the keeping of this commandment. And yet they did not lay aside that wicked habit; but what do they say when they see Him? Come, let us kill him. For what reason, and why? What is it they have to reproach Him with, either small or great? Is it because He honored you, and being God, became man for your sake, and wrought those ten thousand miracles? Or is it because He forgave sins? Or because He called you to a kingdom? Observe, together with their impiety, their great folly, and that the cause of the slaughter is full of much madness. For, Let us kill him, he says, and the inheritance will be ours. And where do they deliberate to kill him? Outside the vineyard. B 2. Seest thou how He even prophesies the place where he was about to be slain? And they cast him out and slew him. And Luke indeed says that He Himself pronounced what they ought to suffer, and they said, God forbid; and he brought in the witness. For looking upon them he said: What then is that which is written, The stone which the builders rejected, the same is become the head of the corner; and whosoever shall fall upon that stone shall be broken? (Luke 20. 18; Ps. 117. 22). Matthew says that they delivered the sentence themselves. But there is no contradiction in this. For both happened: they both delivered the sentence against themselves, and again, upon perceiving what was said, they said, God forbid; and He set the prophet against them, persuading them that this would absolutely come to pass. And yet not even thus did He clearly reveal the Gentiles, so as to give them no excuse, but He hinted at it saying, He will give the vineyard to others. For this reason therefore He spoke through a parable, in order that they might deliver the verdict themselves; which also happened in the case of David, when he judged Nathan’s parable. But do thou consider from this point how just the verdict is, when the very ones who are to be punished condemn themselves. Then, that they might learn that not only did the nature of justice require these things, but also that the grace of the Spirit was predicting these things from of old, and that God was so decreeing, He brought in a prophecy, and rebuked them in a shaming way, saying: Did you never read, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is C marvelous in our eyes? (Matt. 21. 42; Ps. 117. 22-23). Through all things showing that the Jews were about to be cast out for disbelieving, and the Gentiles to be brought in. This He also hinted at through the Canaanite woman, this through the ass, and through the centurion, and through many other parables; this also now. Wherefore He also added: This is the Lord’s doing, and it is marvelous in our eyes; showing beforehand that the Gentiles who believe, and as many of the Jews as also believe, will be one, although there was such a gap between them before. Then, in order D that they might learn that nothing of what occurred was contrary to God, but rather very acceptable and miraculous, that what they saw brought such amazement (for it was indeed an ineffable miracle), He added, saying, Of the Lord this is come to pass. But He calls Himself the stone, and the doctors of the Jews the builders; which Ezekiel also says: Building a wall, and daubing it with untempered mortar (Ezek. 13. 10). How then did they reject Him? When they said, This is not of God; and when they stirred up the crowds; and again, Thou art a Samaritan, and hast a devil (John 8. 48; 7. 20). Then, that they might know not only the punishment brought upon them for casting Him out, but also (that which) it brings, He says: 44. Whosoever shall fall upon this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. He notes two destructions; first, that this was a stumbling block to them: for this is what, He who falls upon this stone, means; second, their destruction, misery, ruin, which He clearly explained by saying, It will grind him to powder. And He indicated to them His own resurrection. The prophet Isaiah certainly condemns the vineyard of the people as if it were his own; and there he says, What could I have done to my vineyard, that I have not done in it? (Isa. 5. 4). And elsewhere, What unrighteousness have your fathers found in me? (Jer. 2. 5)? And again, My people, what have I done unto thee? or wherein have I wearied thee? (Mic. 6. 3)? showing their ungrateful mind, and that they returned contrary things to those of whom they were recipients. But here it is expressed more vehemently: for He does not say, What ought I to have done, that I did not? but He leads them to pass sentence themselves, declaring that He left nothing undone, and pronouncing themselves condemned. For when they say, He will miserably destroy those wicked men, they intend nothing else but themselves, and with great emphasis pass sentence. Stephen also reproached them with this (Acts 7. 51), and it especially irritated them, that by God's providence they always returned contrary things to their benefactor; and that the great sign was not the punisher, but those who were punished, the cause of the punishment. This very thing is shown here by parable and by prophecy. And was it not enough for Him to have spoken the parable? He brought in a double prophecy, David’s indeed, and His own. What ought they to have done upon hearing these things? Should they not have marveled at the former and latter providence? But if they were not made any better from any of them, were they not bound to become wiser for fear of punishment? But after what follows? 45. When they had heard, he says, they perceived that he spoke of them. 46. And seeking to hold him, they feared the crowds, because they held him as a prophet. For they eventually understood that which secretly pointed to them. And sometimes he intercepts, and passes through the midst of them, and they do not see; sometimes he appears, and suppresses their desire. But they, marveling, said: Is not this Jesus? He speaks openly, and they say nothing to him (John 7. 26). But he, knowing that they were held back by fear of the multitude, was content with this, and did not wish to give miracles before he had spoken on these things, through the midst of them
departing and not being seen. For he did not wish to do everything beyond human measure, so that the economy of salvation might be believed. But they were not made wise, neither by the multitude, nor by the things that had been said; they did not respect the testimony of the prophets, nor their own opinion, nor the judgment of the many; so utterly had the love of rule and the desire for vainglory blinded them along with the seeking of temporal things.
C γ'. For nothing so pushes a man toward the precipice and carries him headlong, nothing makes him fall away from future things so much, as being nailed to these perishable things; nothing makes him so desire both these and those [future things], as preferring those things above all. For "Seek," says Christ, "the kingdom of God, and all these things shall be added unto you." And even if this had not been added, still one ought not to have desired them. But as it is, in receiving those things, it is possible to receive these as well; and yet even so, some are not persuaded, but are like senseless stones, and they pursue the shadows of pleasure. For what is sweet in the present life? What is delightful? For I wish to speak with you with greater boldness today; but bear with me, so that you may learn that this life which is thought to be burdensome and heavy—I mean that of the monks and those who have been crucified—is much sweeter and more desirable than that which is thought to be pleasant and softer. And of this you are witnesses, you who have often begged for death in the tribulations and despondencies that have overtaken you, and have deemed blessed those who are in the mountains, those in the caves, those who have not married, living the life free of business, while you are employed in the crafts, or in military service, or simply living at random, and spending your days in the theater and the dancing halls. For even from there, though countless pleasures seem to spring forth and fountains of joy, yet countless sharper arrows are born. For if anyone is caught by love for some maiden of those dancing there, he will endure a torment more grievous than ten thousand military campaigns, than ten thousand journeys abroad, being in a state more miserable than any besieged city. D Yet, that we may not examine those things for the moment, letting these things go along with the conscience of those who have been captivated, come let us discourse about the life of the many; and we shall find the difference between either life to be as great as the difference between a harbor and a sea incessantly torn by winds.
Consider straightway from the inns the beginnings of prosperity. For having fled from the marketplaces and cities and the turbulence in the midst of them, they chose the life in the mountains, which has nothing in common with present things, which endures nothing human—no worldly grief, no pain, no such care, no dangers, no plots, no envy, no jealousy, no unruly loves, no other such thing at all. From this point they are already practicing for the kingdom, conversing with glens and mountains and fountains, and in much silence and tranquility, and before all these, with God. And their cell is pure from all turbulence, and their soul is free from all passion and disease, fine and light, and much purer than the finest air. And their work is that which was also Adam's in the beginning and before the sin, when he was clothed with glory, and communed with God with boldness, and dwelt in that place which was full of much blessedness. For what have these men worse than...
this, or what have they better than that of the harlots? Let us explore them, and not even the corrupters of youth who stand on the stage, and let us compare them with these blessed men, regarding the pleasure by which many of the more negligent young men are ensnared in their traps. A For we shall find the difference between the two to be as great as if one were to hear angels singing that all-harmonious melody above, and dogs and swine wallowing and grunting in the mire. For through the mouths of the latter Christ speaks, but through the tongues of the others the devil. Do pipes and instruments sound for them with an indistinct voice and a disagreeable appearance, with their jaws puffed out and their muscles distorted? But here the grace of the Spirit resounds, B using the mouths of the saints in place of a flute, a harp, and a pipe. Nay, say what we will, it is impossible to describe the pleasure to those who are tethered to the mud and the brick-making. For this reason I wished to take one of those who is mad about such things, and lead him there, and show him this choir of the saints, and there would have been no need for me to speak further. But even if we are conversing with those of clay, we shall endeavor, by our discourse, to drag them up, even if only a little, from the silt and the mire. For from that place the hearer immediately receives a fire of base desire; for as if the sight of the harlot were not enough to inflame the mind, they add the harm from the voice as well; but here, even if the soul has anything of the sort, it immediately puts it away. C And not only the voice, nor the sight, but the garments even more than these disturb the beholders. If one is poor, among those who are more coarse and neglected, he will frequently be distressed by the sight, and will say to himself, "The harlot and the whoremonger, children of cooks and tanners, and often even slaves, live in such luxury; while I, though free and of free parentage, choosing righteous labors, cannot even imagine these things in a dream." And thus, being inflamed by despondency, he departs. But among the monks, there is nothing of the kind; rather, it is the exact opposite. For when he sees children of the wealthy and descendants of illustrious ancestors wearing such garments—the like of which not even the poorest of the poor wear—and rejoicing in this fact, consider what a consolation for their poverty they receive as they depart. And if one is rich, he departs having been brought to his senses, having become better. Again, in the theater, when they see the harlot wearing gold jewelry, the poor man will wail and lament, seeing his own wife possessing nothing of the sort; and those who are wealthy will despise and spit upon those who live with them because of this sight. For when that woman provides for the beholders a demeanor, a glance, a voice, and a gait—all dissolute—they depart inflamed, and thenceforth they enter their own homes as captives. D Thence come insults and dishonor, thence come hatreds, wars, and daily deaths; thence life becomes unlivable for those who have been caught; the woman who lives with them becomes disagreeable, the children no longer as desirable, and everything in the house turns upside down, and even the very light of the sun seems to be a nuisance to them. But from these choirs of ours, no such unpleasantness arises; rather, the wife will receive her husband gentle and mild, delivered from every base pleasure, and will find him easier to deal with than before. Such are the evils that that choir breeds, and such are the good things this one produces; the one makes wolves out of wolves, and the other makes men out of wolves. But perhaps we have said enough about pleasure. What soul or what trouble or pain is it that does not become calm and serene, and ever at rest from pain? Yet, let us carry the discourse further and examine both the singing and the pleasure of the spectacle: we shall see that one thing remains until evening, as long as the spectator is sitting in the theater; then, however, it stings him even more sharply; but the joy here thrives perpetually in the souls of those who see it: for the beauty of the men, the pleasantness of the place, the sweetness of the conversation, and the grace of the life and of the spiritual song, are always inherent in it. He who enjoys this port always flees the subsequent tumult as if it were a storm. Nor only those singing or praying, but even those intent upon books provide a pleasant spectacle for the observers. For when the choir is concluded, one takes up Isaiah and speaks with him; another is occupied with the apostles; another reads the books of the prophets or philosophizes about God, about the universe, about visible things, about invisible things, about things of sense, about spiritual things, and about the worthlessness of this life and the greatness of the world.
5. They are nourished not on the best food, nor on boiled animal meats, but on the utterances of God, which are sweeter than honey and the honeycomb: honey is wonderful, but far better is that which was once nurtured in the desert. For this honey is not something which wild bees gather by landing on flowers, nor do they put it into their hives from dew that has been processed; but the grace of the Spirit, preparing it for the honeycombs, sends it into the spirits of the saints through tubes, that each may be able to eat perpetually at will. These bees, flying around the holy honeycombs, derive much pleasure from them. If you were to wish to learn what their table is like, approach, and you will see it exhaling things which are sweet and full of spiritual fragrance. Their mouths cannot utter anything sordid, nor buffoonish, nor harsh, but everything is worthy of heaven. You would not do amiss to compare those who wander in the forum and are moved as if by frenzy toward worldly things to sewers, but the mouths of the monks to fountains or the rivers that pour them forth, or even streams. And if anyone should take it amiss that I have compared the mouths of many to sewers, let him know that I am speaking with moderation. Scripture uses no moderation, but a more vehement similitude, saying, "The poison of asps is under their lips, and their throat is an open sepulcher" (Ps. 13: 3). But their mouths are not like these, but are full of everything that is good. Such indeed are these things: but the future things which the mind might grasp—the lot, that angelic blessedness, and unspeakable goods? Perhaps many of you, being kindled with fervor, you who have been captivated by the desire for this best way of life—say, what is the gain, if you have been inflamed by this alone, and yet, when you depart from here, you quench the flame and this love wastes away? How, then, can you be healed of this? If you cherish your own, do not let them be inflamed any further. For this discourse is not potent enough to kindle...
longing for this noble way of life; but what is the profit, when having been here you only have this fire, but once you depart you quench the flame, and this desire is withered away? How then, so that this may not happen? Since this ardor is warm in you, go away to those very angels, and kindle it further. For the word from us will not be able to inflame you as much as the sight of the actual things. Do not say, "I will converse with my wife, and settle my affairs first." This procrastination is a beginning of laziness. Hear that someone wanted to settle matters with those in his house, and the prophet did not allow it. And why do I speak of settling matters? The disciple wanted to bury his father, and Christ did not even permit this. And yet, what thing seems so necessary to you as the funeral of a father? Yet He did not even allow this. Why so? Because the devil stands by, fierce, wishing to take some opportunity; and if he gets hold of even a little leisure and procrastination, he produces great laziness. For this reason, someone counsels, "Do not delay from day to day." For thus you will be able to accomplish the majority of things, and thus also the matters regarding
HOMILY LXIX
And Jesus answering spoke again in parables: "The kingdom of heaven is likened unto a certain king, which made a marriage for his son. And he sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them," and so on.
1. Do you see both in the former and in this parable the relationship of the son and the servants? Do you see the great kinship of both parables, and yet the great difference? For this one also shows both the patience of God and His great providence, and the ingratitude of the Jews. But this one has something even more than that one. For it proclaims beforehand both the falling away of the Jews and the calling of the Gentiles; and it shows together with this the precision of life, and how great the punishment that lies in store for those who are negligent. And rightly is this one after that one. For since He said: "It shall be given to a nation bringing forth the fruits thereof," He proceeds to reveal here also to which nation; and not this alone, but he also displays unspeakable providence again toward the Jews. For there He is seen calling them before the cross; but here, even after having been slain, He continues drawing them. And when it was necessary for them to pay the most severe penalty, then also He draws them to the marriage, and honors them with the highest honor. And see how even there it was not the Gentiles first, but the Jews, and here again [the same]. But just as there, when they would not receive Him, but even slew Him when He had come, then He gave the vineyard; so also here, when they would not come to the marriage, then He called others. What, then, could be more ungrateful than they, when being called to a marriage they shrink away? For who would not choose to come to a marriage, and a king's marriage, and
A a feast of such great magnificence? And yet not even this shamed them; but by how much more He practiced patience, by so much the more did they grow hardened. Nor were they occupied with business, but they failed to come out of sheer neglect. How, then, can some plead marriage and others a yoke of oxen? These are mere pretenses for neglect. By no means; for when spiritual things call, there is no necessary occupation. To me, they seem to use these as pretexts, putting forward these as cloaks for their negligence. And this is not the only terrible thing, that they did not come, but something far more grievous and frantic: that they even beat those who came, and insulted them, and slew them; this is worse than the former. For those B ambassadors came demanding the revenue and the fruits, and were slaughtered; but these men come inviting to the marriage of the one who was slaughtered by them, and they are slaughtered again. What could compare to such madness? This, too, Paul, accusing them, said: "Who both killed the Lord and their own prophets, and have persecuted us" (1 Thess. 2:15). Then, lest they say that He is "anti-God," and for this reason we do not approach, hear what the callers say: that it is the Father who makes the marriage, and He Himself who calls. What, then, after these things? Since they were unwilling to come, and even killed those who came to them, He burns up their cities, and sending His armies, He destroys them. He says these things, C foreshadowing the events that came to pass under Vespasian and Titus, and that they also provoked the Father by not believing in Him; for He is indeed the One who exacted vengeance. For this reason, the conquest did not occur immediately after Christ was slain, but forty years later, so that He might display His longsuffering; when they killed Stephen, when they slew James, when they insulted the apostles. Do you see the truth of events and the speed of them? For while John the Evangelist was still alive, and many others who had been with Christ, these things were coming to pass; and those who heard these things were witnesses of what was happening. Behold, therefore, an unspeakable providence. He planted a vineyard, He did everything and brought it to completion; when his servants were killed, He sent other servants; when those were slaughtered, He sent His Son; and when this One was killed, He calls them to the wedding; they were unwilling to come. Then He sends other servants; and they killed these as well. Then, finally, He destroys them, as they were suffering from a D incurable disease. That they were incurably ill was shown not only by what had happened, but because even with harlots and tax collectors believing, they did these things. So they are condemned not only by what they dared to do, but also by what others achieved. But if anyone says that those from the nations were not called at that time, when the apostles were scourged and suffered countless things, but immediately after the resurrection (for then He says to them, "Go, make disciples of all the nations" [Matt. 28:19]), we would reply that both before the cross and after the cross they were speaking to these people first. For even before the cross He says to them: "Go to the sheep"
that have been corrupted in their life. For to enter with filthy garments is equivalent to leaving this life possessing an unclean life; and this is why he was silenced. Do you see how, although the matter is so obvious, He does not punish before the wrongdoer himself has passed judgment? For by having nothing to say in his own defense, he condemned himself, and thus he is raised up to the ineffable punishments. For do not, upon hearing the word "darkness," think that he is punished only by being sent into a place without light, but [also] where there is weeping and gnashing of teeth. He says this to indicate the unbearable pains. Hear, all you who have partaken of the mysteries and have attended the wedding, you who clothe your soul with filthy deeds. Hear whence you were called: from the crossroads. What were you? Lame and crippled in soul, which is far more grievous than a bodily deformity. Be ashamed of the philanthropy of Him who called you, and let no one remain possessing filthy garments, but let each of us examine the clothing of the soul. Hear, women; hear, men. We do not need these garments that are embroidered with gold, which make us beautiful on the outside, but those that are within. As long as we have these, it is difficult to put on those. It is not possible to adorn both soul and body at once. It is not possible to serve Mammon and to obey Christ as one ought. Let us therefore cast off this cruel tyranny. For if someone were to adorn your house by hanging up golden curtains, but made you sit naked in rags, you would not have borne it calmly. But behold, now you are doing this to yourself: you adorn the house of your soul—I mean the body—with countless curtains, but you leave it [the soul] sitting in rags. Do you not know that the king of the city ought to be adorned more? For this reason, curtains of linen are prepared for the city, but for the king, a purple robe and a diadem. So also regarding you: clothe the body in a much inferior garment, but clothe the mind in a purple robe, and place a crown upon it, and seat it upon a high and conspicuous vehicle. For now you do the opposite: you adorn the city in a variegated manner, but you suffer the king, your mind, to be dragged bound behind irrational passions. Do you not consider that you were called to a wedding, and a wedding of God? Do you not consider how the soul that has been called must enter into these bridal chambers, wrapped in golden fringes, adorned? C
3. Do you wish that I should show you those who are thus clothed? Those who possess the garment of the wedding? Recall those holy men, about whom I discoursed to you some time ago, those who wore garments of hair, those who inhabit the deserts. These are most especially those who possess the garments of that wedding; and this is clear from the following: how many purple robes soever you might give them, they would not choose to take them. But just as if a king, taking the rags of a beggar, were to command him to put them on, the beggar would loathe that clothing, so also do they loathe this king’s purple robe. And they do not suffer this from any other reason than that they know the beauty of their own clothing. For this reason, they also detest that purple cloak as if it were a spider’s web. For the sackcloth has taught them this; for they are of the very
A nature that cares for corporal things, and so do we; and would that we only cared for those things! But surely we now care for things much worse. For we do not have concern only for necessities, as the ants do, but even for superfluities. For they indeed hold their course free from all crime; but we have filled ourselves with every measure of rapine. And we do not imitate the ants, but wolves and leopards; nay, rather, we are worse than they. For them, nature taught the measure of eating; but we, whom God adorned with reason and equity 1, have become worse than the unreasoning beasts. They are like angels and strangers and sojourners here; in all things they are unlike us, in garments, in food, in dwelling, in footwear, in speech. If anyone were to hear those who speak with them, he would clearly know that we are not even worthy to be considered earthly citizens, let alone heavenly ones. Therefore, when anyone of distinction comes to them, he immediately casts aside all pride. For that farmer, or the person full of all worldly pretension, sits right there, as if by reason of dignity, upon a high seat, yet he sits upon a pile of straw, upon a sordid cushion. For there are no people present there to flatter him and puff him up; but the very same thing happens, that if someone should bring some luster of gold and roses, it is immediately received: so they too, drawing something of radiance from the monks, set aside their arrogance for a little while. And just as a person who ascends to high ground, however small in stature he may be, appears tall: so too, when they approach the souls of these men, they appear, for as long as they remain, like them; but when they descend, they are seen to be humbler again, having fallen from that altitude of mind. There is no king among them, no ruler; for as we see in the case of children who represent such things, so they have a fear of them that casts out fear of themselves. From this it is clear, that if someone were to offer them a kingdom to keep, they would never accept it; or if they did accept it, it would be because they knew of something higher, because they supposed it to be a temporary thing. Why then do we hasten toward that blessedness, if we do not add these angels to our number, if we do not accept their pure garments, and if, while celebrating the nuptials, we remain as beggars, affected no better than they, nay, even in a more miserable condition than that? For they are certainly more miserable who possess ill-gotten gains; it is better to beg, for that belongs to another: for that comes, even if there is no punishment; but he actually offends God, and here he offends both God and men; the one bears the labors of rapine, but others often bear away all the fruit. When we think of these things, let us snatch up with all zeal—avarice having been completely put away—the heavenly and truly royal things. For it is impossible, it is certainly impossible, for those who are negligent to enter there. May we, however, become vigilant and diligent, and attain these things, by the grace and kindness of our Lord Jesus Christ, to whom be glory and empire for ever and ever. Amen 2
HOMILY LXX
*Then the Pharisees went and took counsel how they might entangle him in his talk.*
1. Then, when? When it was most necessary to feel compunction, when it was necessary to be struck with wonder at His philanthropy, when to tremble at the things to come, when to believe in the things to come—based on the things that had already passed. For the events themselves cried out. For tax-gatherers and harlots believed, and prophets and righteous men were slain; and from these things, they should have reasoned about their own destruction and not have contradicted, but rather should have believed and become sober. Yet, even so, the wickedness of their ways did not cease; rather it was pregnant and advanced further. And because they were unable to seize Him (for they feared the crowds), they came by another way, as if to throw Him into danger and hold Him liable for public crimes. For they send to Him their disciples with the Herodians, saying, *Master, we know that Thou art true, and teachest the way of God in truth, neither carest Thou for any man: for Thou regardest not the person of men.* Tell us, therefore, what thinkest Thou? Is it lawful to give tribute unto Caesar, or not? For they were now subject to regular taxes, their affairs having passed over to the Roman empire. Since, therefore, they saw that those before this time had died on this account—those around Theudas and Judas—because they had meditated rebellion, they wished to cast Him, too, through these words into such a suspicion. For this reason, they sent both their own disciples and the soldiers of Herod, digging a double pit, as they thought, on each side, placing the snare from every direction, so that, whatever He might say, they might catch Him: if He answers in favor of the Herodians, they themselves might accuse Him; but if in favor of themselves, those others might accuse Him. And yet He had given the didrachma, but they did not know this. And they were expecting to catch Him on either side, but they desired rather that He would say something against the Herodians. Therefore they sent the disciples, pushing Him to this point by their presence, so that they might hand Him over to the governor as a tyrant. For Luke also, hinting at this, meant that they were questioning Him even before the crowds, so that the witness might become greater.
But the exact opposite happened; for in a larger theater they provided the proof of their own madness. And behold the flattery, and the hidden guile. "We know," they say, "that You are true." How then do you say that He is a deceiver, and "He deceives the crowd," and "He has a demon," and "He is not from God"? How were you counseling a short time ago to kill Him? But all things happen that the intrigue dictates. For since a short time before, having spoken with insolence, "By what authority dost Thou do these things?" they did not meet with an answer to their question, they expected to puff Him up A with flattery and persuade Him to say something against the established laws and that which is contrary to the governing state. Whence they even bear witness to the truth for Him, confessing what is, though not with a right mind, nor willingly; and they add, saying, "Neither carest Thou for any man." Observe how they are clearly wishing to cast Him into these arguments all the more—arguments that make Him clash with Herod and take on the suspicion of being a tyrant, so that they might punish Him as a seditionist and tyrant. For the phrase, "Neither carest Thou for any man," and "Thou seest not the person of man," they were hinting darkly about Herod and Caesar, saying: Tell us, therefore, what thinkest Thou? But they were questioning Him as a teacher, yet debating about their own salvation while feigning contempt and insult many times. Whence even a "Let it be so" came to pass. And see the evildoer: they do not say, "Tell us what is good, what is profitable, what is the law," but "What thinkest Thou?" So they were looking to this point—to betray Him and to provoke Him against the one in power. And Mark, in revealing this and their brazenness and their murderous intent, says: *Lying in wait, to take hold of Him.* What cruelty, and what scheming! *Why tempt ye me, ye hypocrites?* See how He discourses with them more piercingly. For because their wickedness was fixed and manifest, He first confuses them B and stops their mouths, by bringing C what was secret into the open and making manifest to all what they were doing in their minds. He did this to restrain their wickedness, so that they might not again attempt to fall upon Him. And yet the words had much healing; for though He was called a teacher, and "truth" was testified of Him, and "He accepts no man's person," yet God, who was not deceived by any of these things, saw through it. Whence it was necessary to conclude that this was not a rebuke, but a sign of knowing their secret thoughts D.
2. But He did not stop at the rebuke; for although He did not merely confute their intention, but put them to shame for their wickedness, He goes even further: He also stops their mouths. "Show me," He says, "the tribute money." And He showed it, which He does to draw the verdict from their own tongues and force them to vote, so that the permission is a bright and clear victory. So that when He asks, He does not ask out of ignorance, but wishing to make them answerable for their own responses. Since, therefore, they were questioned, "Whose is the image?" They said, "Caesar's." For it is not for this purpose to give, but to render. And this is shown from the image and from the inscription. Therefore, so that they might say, "We pay tribute to us," He added, *Render therefore unto Caesar the things which are Caesar's.* For it is not only for this reason to give, but to render, and to God to give what is owed by us to God. Therefore He says, *Render to all their dues: tribute to whom tribute is due; custom to whom custom.* But do you, when you hear, "Render to Caesar Caesar's," take these things to mean that if a thing is only of the world, and does not harm piety—as is such—it is no longer Caesar's, but it belongs to the devil, and that is a different matter. Having heard these things, they were stopped and were amazed at His wisdom; and since they ought to have believed, behold, they did not. For He provided proof of His divinity, revealed the secret, and having dealt with them with gentleness, He stopped them. What then? Did they believe? By no means. Leaving Him, they went away, and with them came the Sadducees. Oh, the folly! They were stopped...
and forced into silence, yet they attacked, when they ought to have held back. Such is the nature of impudence: it is shameless and forward, and attempts the impossible. Therefore, the evangelist, astonished at their folly, points this out by saying: A *In that day they came to Him.* In that day—which day? The day in which He refuted their malice and put them to shame. And who are these? A sect of the Jews, different from the Pharisees, and far inferior to them, saying that there is no resurrection, nor angel, nor spirit. For they were somewhat cruder, and obsessed with bodily things. For there were many sects among the Jews. Hence Paul also says: *I am a Pharisee, the son of Pharisees*, regarding the most accurate sect among us. B And these do not speak directly about the resurrection, but they fashion a story and contrive a case—which, as I think, never happened—hoping to throw Him into a difficulty, and desiring to overturn both the fact that there is a resurrection and the fact that it is such a resurrection.
Again, these too approach, supposedly with gentleness, saying: *Master, Moses said, If any man die, not having children, his brother shall perform the duty of a husband to his wife, and shall raise up seed to his brother. Now there were with us seven brothers; and the first having married died, and having no seed left his wife to his brother. Likewise the second also, and the third, unto the seven. C And last of all the woman died.* In the resurrection, therefore, whose wife of the seven will she be? Observe how He answers them as a teacher. For even if they came out of malice, yet the question was also one of ignorance. Therefore He does not call them *hypocrites*. Then, so that He might not blame them for how seven possessed one, they cast Moses before Him; although, as I have just said, it was a fabrication, as I believe. For the third would not have taken her, seeing two bridegrooms already dead; and if the third, then certainly not the fourth, nor the fifth; and if even these, much more the sixth or seventh would not have approached her, but would have regarded the woman as a bad omen. For such are the Jews. D For if many suffer this now, much more did they then; especially since even without this, they often avoided such cohabitation, even when the law compelled it. So, for instance, that Ruth the Moabitess wandered away to someone further in the kinship; and Tamar was compelled to steal seed from her father-in-law. And why did they not fabricate two or three, but seven? So that they might, as they thought, make a mockery of the resurrection in abundance. Therefore they say, *All had her*, as if throwing Him into some impasse. What then does Christ do? He answers both—not to the words, but to the intent—everywhere uncovering their secret thoughts, and sometimes exposing them, sometimes leaving the conviction to the conscience of those who ask. Observe then here how He shows both: that a resurrection will be, and that it is not such a resurrection as they suspect. For what does He say? *You err, not knowing the Scriptures, nor the power of God.* For since they put forward Moses and the law as if they knew them, He shows that this is most of all for those who are ignorant of the Scriptures, that
A today we might look upon these spiritual camps; let us behold the pleasure that is pure from fear. For they are not encamped with spears, as soldiers are (for here I previously broke off my discourse), nor with shields and breastplates; but you shall see them stripped of all these things, yet accomplishing such deeds as those others do not even with weapons. And if you are able to discern this, come, reach out your hand to me, and let us both go into this conflict, and let us see the battle formation. For these also fight every day, and they slaughter their enemies, and they conquer all the desires that plot against us. And you shall see these cast upon the ground, and not even able to struggle; but that apostolic word is here shown through deeds: "Those who are Christ’s have crucified the flesh with its passions and desires." Do you see a multitude of dead lying there, slaughtered by the sword of the Spirit? On this account, there is no drunkenness or gluttony there. And the table shows it, and the trophy standing upon it. For drunkenness and gluttony lie dead, having been conquered by abstemiousness—this creature of many forms and many heads. For as it is with the fabled Scylla and Hydra, so it is with drunkenness; one may see many heads: from it arises fornication, from it anger, from another sloth, from another strange lusts; but all these have been abolished. And yet those other camps, even if they overcome ten thousand wars, are captured by these things; and neither weapons, nor spears, nor whatever else may exist, can stand against these phalanxes; rather, you would find those very giants, those champions, those who perform ten thousand brave deeds, bound without shackles by sleep and drunkenness, without slaughter and wounds, lying there like the wounded, or even more miserably. For those others even struggle; but these do not even do that, but fall down immediately. Do you see that this camp is greater and more wonderful? For it destroys the enemies that overcome the others simply by willing it. For they render the mother of all evils so weak that it does not even trouble them anymore; once the general has fallen and the head has been destroyed, the rest of the body remains quiet. And one may see each of those who remain there achieving this victory. For it is not as in those wars where, if one receives a wound from one man, it is no longer heavy for the other once he has fallen; but here, all are compelled to strike this beast; and he who does not strike her and cast her down is surely troubled.
D 4. Have you seen a brilliant victory? For what the camps of the whole inhabited world gathered together cannot achieve in setting up a trophy, each of these men sets up alone; and everything is mingled and wounded, words of madness and delirium, frantic thoughts, and a disgusting arrogance—everything that is armed by drunkenness. And they imitate their own Master, whom the Scripture, marveling, says: "He shall drink of the brook by the way; therefore He shall lift up His head." Do you wish to see another multitude of dead? Let us look at the desires that come from luxury, those from the cooks, the confectioners, the table-caterers, and the cake-makers. For I am ashamed to recount everything; nevertheless, I will mention the pheasants from the Phasis, the sauces mixed indiscriminately, the liquid and dry foods, and those who are concerned about these things
From whence, then, is this collected? From countless tears, from widows plundered, from orphans despoiled; but the other is prepared from righteous labors. And A this table resembles a beautiful and fair woman, needing nothing from without, but possessing her beauty naturally; but that one resembles some foul and ugly harlot, having much paint, yet unable to hide her deformity, but the closer one approaches, the more she is exposed. For indeed, even this one, when she is closer to the one who consorts with her, then all the more she shows her shame. Do not look, I pray, at the guests going up, but also going down, and then you shall see her disgrace. For the one, as she is free, lets those who consort with her say nothing shameful; but this one lets them say nothing dignified, as she is a harlot and disgraced. This one seeks the useful for the one who dwells with her; but that one seeks what is harmful. And the one does not allow one to stumble against God; but the other does not allow one not to stumble. Let us go, therefore, to those. Thence shall we know with how many bonds we are surrounded; thence shall we know that a table is set before us, full of ten thousand goods, most sweet, free of cost, freed from care,
HOMILY LXXI.
The Pharisees, having heard that he had silenced the Sadducees, were gathered together on the same spot; and one of them, a lawyer, asked him, testing him and saying: Teacher, which is the great commandment in the law?
1. Again the evangelist sets forth the reason why they ought to have been silent, and signifies their audacity from this as well. In what way and by what manner? Because, after those had been silenced, these again attack. For though they ought to have remained quiet even then, they instead struggle against what had gone before, and put forward the lawyer, not wishing to learn, but making a trial; and they inquire, "Which is the first commandment?" Since this was the first, "You shall love the Lord your God," expecting to find some hold to provide against him—as if he were about to correct it, because he also showed himself to be God—they put forward the question. What then does Christ do? Showing whence they came to these things, from having no love, from wasting away with envy, from being caught by jealousy, he says: "You shall love the Lord your God; this is the first and great commandment. And the second is like it; You shall love your neighbor as yourself." And why, "Like to this"? Because this one makes a path for that one, and from it, it is strengthened in turn. For every one who does evil hates the light and does not come to the light; and again: "The fool has said in his heart: There is no God." And what comes of this? "They were corrupt and became abominable in their practices." And again: "The root of all evils is the love of money, which some desiring have wandered from the faith"; and, "He who loves me will keep my commandments." And his commandments, and the head of them, is: "You shall love the Lord your God, and your neighbor as yourself." If, therefore, loving God is loving your neighbor—for "If you love me, Peter," he says, "feed my sheep"—and loving your neighbor works the keeping of the commandments, he says reasonably: "On these the whole law and the prophets hang." Because indeed
A in the Old Testament and everywhere, it is spoken not for the setting aside of the Son, but for a distinction from the idols. Thus, in praising him who spoke in this way, he praises him by this judgment. Then, since he had been answered, he counter-questions: "What do you think concerning the Christ? Whose son is he?" They say to him, "David's." See after how many miracles, after how many signs, after how many questions, after how much demonstration of harmony with the Father—that which is through words and that which is through deeds—after praising him who had said that "One is God," he asks, so that they might not have it to say that "He performed miracles, but was an opponent to the Law and an enemy to God." For this reason, after so many such things, he asks, covertly leading them to confess him to be God also. And the disciples he had asked first what others say, and then them; but these he did not treat so—for they would have called him also a deceiver and wicked, seeing as they spoke everything fearlessly. For this reason he examines their own verdict.
B For since he was about to go to the passion, he sets forth the prophecy that clearly proclaims him Lord; yet not simply, nor did he come to this primarily, but from a reasonable cause. For having asked them earlier, since they did not answer the truth concerning him (for they said he was a mere man), to overturn their erroneous opinion, he thus introduces David, proclaiming his divinity. For they thought that he was a mere man, wherefore they also said, "David's son." But he, correcting this, brings forward the prophet, testifying to his lordship, and the genuineness of his sonship, and his equality of honor with the Father. And he does not even stop at this; but in order to strike fear, he adds what follows, saying: "Until I make your enemies your footstool," so that even in this way he might attract them. And so that they might not say that he called him so out of flattery, and that this verdict is merely human, see what he says: "How then does David in the Spirit call him Lord?" See how he modestly introduces the verdict and opinion concerning him. First he said, "What do you think? Whose son is he?" so as to lead them through questioning to an answer. Then, since they said, "David's," he did not say, "But David says this," but again in the order of questioning, "How then does David in the Spirit call him Lord?" so that his statements would not be off-putting to them. Therefore he did not even say, "What do you think concerning me?" but, "Concerning the Christ." For this reason also the apostles spoke modestly, saying: "It is permitted to speak with boldness concerning the patriarch David, that he both died and was buried." And he himself likewise for this reason introduces the doctrine as if in the order of questioning and syllogism, saying: "How then does David in the Spirit call him Lord, saying: 'The Lord said to my Lord, Sit at my right hand, until I make your enemies your footstool'?" And again: "If then David calls him Lord, how is he his son?" He is not destroying the fact of his being his son—far from it! For he would not have rebuked Peter for that, but he is correcting their supposition. So when he says, "How is he his son?" this
implies that we must instruct them. For one and the same speech is not sufficient for all. Will you, then, have us address those who are vainglorious concerning almsgiving? I think so; for I love this matter deeply, and I am pained to see it abused, and I see vainglory plotting against that heavenly maiden, as it were, like a procuress nurse. A For she rears her, but to her shame and ruin, acting the bawd, ordering her to despise her father, and to deck herself out to please men who are often filthy and utterly contemptible; and she puts upon her such an ornament as these outsiders desire, shameful and dishonorable, not such as her father intended. Come, then, let us address these men, and let there be an almsgiving performed with great display for the sake of the many’s gaze. First, she leads her out of her father's chamber. B And the Father commands that even the left hand should not know of it; but she, on the contrary, displays her to servants, to chance-comers, and to those who do not even know her. Have you seen a harlot and a procuress casting her into the love of strange men, so that she is fashioned just as they command? Would you see how she makes such a soul not only a harlot but also crazed? Then consider her intent: for when, abandoning heaven, she runs after runaways and house-slaves, chasing through the squares and narrow alleys those who hate her, the base and deformed, those who do not even wish to look at her, those who, because she burns with passion for them, hate her—what could be more insane than this? C For the crowd does not hate anyone so much as those who stand in need of praise from them. At any rate, they weave countless accusations against them; and the result is the same as if someone were to take a virgin, the daughter of a king, down from the royal throne and command her to give herself to gladiators and men who spit upon her. These men, however, the more you pursue them, the more they turn away from you; but God, if you seek the glory that comes from Him, the more He attracts you, praises you, and gives you a great reward. D If, moreover, you wish to learn the harm of it from another side: whenever you give for the sake of display and ambition, reckon how much grief consequently enters into you, and how constant is the despondency, as Christ rings in your ears, saying, "You have lost your whole reward." For vainglory is an evil everywhere, but especially in philanthropy, because it is the ultimate cruelty to parade the misfortunes of others, and almost to reproach those in poverty. For if to speak of one's own good works is to reproach, what do you think it is to bring them forth to many others? How then shall we escape this evil? If we learn how to give alms, if we look to see whose glory we seek. For tell me, who is the artisan of almsgiving? God, who introduced the matter, clearly—He who knows it above all others, and practices it to an infinite degree. What then? If you are learning wrestling, to whom do you look, or to whom do you show off in the wrestling school: to the herb-seller and the fishmonger, or to the trainer? And yet, the former are many, while the latter is one. What then? If he admires you but others mock you, would you not also mock them along with him? And what if you are learning boxing? Will you not look similarly toward him who knows how to teach this? And if you practice rhetoric, will you not look to...
men-pleaser, and other things far more grievous than these. But if you hide it, He will speak all things contrary to these, He who is all-loving and merciful. For God does not allow it to be hidden; but if you hide it, He will make it manifest, and the miracle is greater, and the profit more. So that even in this very thing of being glorified, it is an obstacle to us that we make a show; for the very thing we hasten and strive toward is the very thing that most opposes us. For not only is the merciful A one...
HOMILY LXXII
Then Jesus spoke to the crowds and to His disciples, saying: The scribes and the Pharisees have sat on the seat of Moses. Therefore, all things, whatsoever they may tell you to do, do; but do not do according to their works.
1. Then—when? When He said these things; when He stopped their mouths; when He established them no longer to dare to tempt Him; when He showed them to be past healing. And since He had made mention of the Lord and the Lord, He turns back again to the Law. And yet the Law said no such thing, he says; but, "The Lord your God, the Lord is one." But Scripture calls all the Old Testament Law. And He says these things, showing through everything the great harmony with Him who begat Him. For if He were opposed, He would have said the contrary about the Law; but now He commands so much reverence to be shown toward it, that even when those who teach it are corrupt, He commands them to hold to it. B And here He discourses also concerning life and conduct, since this was the chief cause of their unbelief, the corrupt life and the love of glory. Correcting his hearers, therefore, that which is first and most conducive to salvation, not to despise the teachers, nor to rebel against the priests, this He commands in superabundance. And He does not merely command, but He himself does it. For though they are corrupt, He does not bring them down from their honor; thus working more judgment against them, but leaving no pretext of disobedience to those who are being taught. For lest anyone should say, "Because the teacher is wicked, therefore I have become more slothful," He removes this pretext as well. So then, He established their authority, even though they were wicked, so that even after such an accusation He could say, "All things whatsoever they may tell you to do, do." For they do not speak their own things, but the things of God, which He legislated through Moses. And see with what honor He uses regarding Moses, again showing the harmony with the Old C Testament, where indeed he even makes them worthy of respect from this. For, "They sat on the seat of Moses," He says. For since He could not make them credible by their life, He does this by what was available, the seat and the succession of him. And when you hear "all things," do not hear all the legislation; such as things concerning foods, things concerning sacrifices, and all such things; for how was He to say these things, which He had already abolished? But He says "all things" that correct character, and make the way of life better, and are in accordance with the laws of the New, and do not leave one from then on to be under the yoke of the law. Why then does He not decree these things from the law of grace, but from Moses? Because it was not yet the season before the cross to discourse clearly about these things. And to me it seems, in addition to what has been said, also something else D...
A that concerns such people: they have no power—no, they do not want to. And he did not say, to bear, but, to move with a finger, meaning, not even to approach or touch them. But where are those who are diligent and intense? In matters they are forbidden to do. For "all their works," he says, "they do to be seen by men." He is attacking their vainglory by saying this, which is the very thing that destroyed them. For the former things come from cruelty and sloth; but these things come from a mania for glory. This is what separated them from God; this is what prepared them to compete in another theater, and ruined them. For whatever kind of spectators a person has—since he makes it his goal to please them—of that kind he demonstrates his struggles: he who wrestles among the noble pursues such contests, but he who is among the cold and listless becomes himself more sluggish. For example, does someone have a spectator who delights in laughter? He becomes a buffoon himself to please the spectator; does he have another who is serious and philosophical? He is eager to be such a person himself, since that is the disposition of the one who praises him. B Observe how here again he intensity of the accusation. For they do not perform some things in one way and others in another; but they perform everything simply in such a manner. Then, having rebuked them for vainglory, he shows them to be vainglorious not even regarding great and necessary things (for they had none, being destitute of good works), but regarding cold and trivial things, which were indices of their wickedness: the phylacteries, the tassels. "For they widen their phylacteries," he says, "and enlarge the tassels of their garments." And what are these phylacteries and tassels? Since they were constantly forgetting the benefits of God, He commanded that His wonders be written in small books and be suspended from their hands (hence it was said: "They shall be unmoved in your eyes," which they called phylacteries—much as many women today have Gospels hanging from their necks). And in order that they might be reminded again from another source, a thing which many often do—as if they are forgetful, tying a thread or a fiber around their finger—this, as it were to children, God commanded them to do: to sew a hyacinthine thread upon their garments around the hem by their feet, so that by Heeding it they might remember the commandments; and these were called tassels. In these things, therefore, they were diligent, widening the bands of the books and enlarging the tassels—which was the height of vainglory. For what reason are you ambitious and widening these? Do you think this is a good work of yours? Do you think it profits you anything, unless you gain the things that proceed from them? For God does not seek the enlarging and widening of these, but that you remember His works. But if one ought not to be ambitious in almsgiving and fasting—though these are laborious and toilsome works of ours—how do you pride yourself in these, O Jew, which most of all accuse you of sloth? But they were afflicted with these evils not only in these things, but also in other small matters. "For they love," he says, "the chief place at feasts, and the first seats in the synagogues, and greetings in the marketplaces, and to be called by men, Rabbi." For even if someone deems these things small, they are the causes of great evils. These are what have overturned both cities and churches. And it even comes to me to weep now, when I hear of the chief seats and the greetings, and calculate how many C evils to the Churches of God are born from this; and these things already need not be recounted to you, for the elders ought to know this from us. But consider, indeed, how great was the mania for vainglory, where they were commanded to flee it; in the synagogues, indeed, where they were to teach others, they acted as if they were present. For even if that thing was admitted to be endured—that he seemed to excel the others there as a teacher—it was not so in the churches, but everywhere. For just as a man, in whatever place he appears, is distinguished as excelling other living creatures: being both a teacher, and speaking, and being silent, and dining, and whatever he does, he is seen to excel the others in his gait, in his appearance, in his bearing, and in everything. Those people were ridiculous on all sides, and shameful on all sides, since they were eager to pursue the things they ought to have fled. "They love," he says; if it is a crime to love, how much more so will it be to seek to hunt and attain that crime? D 3. In other matters, indeed, he was content to accuse, as they were small and vile, and disciples ought not to be concerned about them; but because what was the cause of all evils was the love of preeminence and the teaching of the seat of authority, that, I say, he introduces into the midst, insisting vehemently upon it. For what does he say? "But do not be called Rabbi. For One is your Master; and all you are brothers; and do not think there is anyone greater than another, having nothing of himself." Therefore he says: "Who is Paul? Who is Apollos? Who is Cephas?" (1 Cor. 3:4, 5). He does not say, "Doctors." And he repeats: "Do not tell anyone father," not that we should not honor, but so that we should not call just anyone "father." For just as the doctor is not the only teacher, so neither is he the cause of all fathers. For He is the cause of all, both of teachers and of fathers. He adds: "Do not be called masters: for one is your master, Christ." Nor, he says, does He mean "Me." For just as in what was said above He speaks, "What do you think of Christ?" (Matt. 22:42)? Neither does He say, "Of me," at this point. But I would gladly ask, since he said often, "One and One," that these things are ascribed to the Father alone, to the contempt of the Only-begotten. Is not the Father a master? Everyone confesses, no one denies it. But "One," he says, "is your master, Christ." Just as Christ being called the one master does not exclude the Father, so the Father being called master does not exclude the Son from the mastery. He is One, and the others, by the distinction of the definition of men, are separate from all other creatures. Since, therefore, He had banished and cured a grave malady, He teaches how one can escape it by humility. Wherefore He adds: 11. "He who is greatest among you shall be your minister. 12. Whoever shall exalt himself, shall be humbled; and whoever shall humble himself, shall be exalted." Nothing is better than modesty; therefore He frequently commends this virtue to them. And when He brings the little children into the midst, and now also, when He carries the beatitudes up to the mountain, He begins: he really roots out pride, when He says: "Whoever humbles himself shall be exalted" (Luke 14:11). Have you seen
A how He leads the listener from the diametrically opposite direction to the standard? For He does not forbid one merely to desire the first places, but He commands one to pursue the very last. For thus, He says, you shall attain your desire. Therefore, he who pursues the desire for the first places must pursue the last rank. For "whoever humbles himself shall be exalted." And where shall we find this humility? Do you wish that we go again to the city of virtue, I mean the dwellings of the saints, the mountains and the glades? For there we shall see this height of humility. For men who are illustrious, some from outward dignities, others from wealth, everywhere humble themselves—by their clothing, by their house, by those who serve them; and just as in writing, they inscribe humility through all things. And those things which are the fuel of arrogance—to dress well, to build magnificently, and to have many servants—which often force even those who do not wish it into arrogance, these are all abolished there. They themselves kindle the fire, they themselves break the wood, they themselves cook, they themselves serve those who arrive. One cannot hear *anyone* insulting there, nor see anyone being insulted, nor being commanded, nor commanding; but all are of those being served, and each one B washes the feet of the guests, and there is great competition regarding this. And he does this without examining who it is, whether he be a slave or a free man; but he fulfills this service for everyone. No one there is great, no one small. What then? Is there confusion? God forbid! But it is the highest order. For even if someone is small, the great one does not see this, but has believed himself to be even more subordinate than him, and by this he becomes greater. There is one table for all, both for those being served and for those who serve, the same food, the same clothing, the same dwellings, the same way of life. He is great there who snatches up the humble toil. And there is no "Mine" and "Yours"; but this term, the cause of ten thousand wars, is banished.
4. And why do you marvel if diet and table and clothing are one for all, C when the soul too is one for all, not according to essence alone (for this is true of all), but according to love?
How then could it ever be lifted up of itself? There is no poverty and wealth there, no glory and dishonor; how then could arrogance and pride find an entrance? For there are indeed small and great according to the standard of virtue; but, as I said, no one sees this. The small one is not aggrieved as if being despised; for neither does he who despises know who he is. And even if one spits upon them, they are best instructed in this—to be despised, to be spat upon, to be held cheap—by words and by deeds; and they associate with the poor and the crippled, and their tables are full of these guests; for this reason they are worthy of the heavens also. And one treats the wounds of those who have infirmities, another leads the blind by the hand, and another carries him who has a crippled leg. There is no crowd of flatterers there, nor of parasites; rather[GREEK COLUMN] ...with the prayers and exhortations of the saints, that you may both pass your life here in the best way, and attain the blessings to come, by the grace and love for mankind of our Lord Jesus Christ.
HOMILY LXXIII
“Woe to you, scribes and Pharisees, hypocrites, because you devour the houses of widows, and for a pretense make long prayers: therefore you shall receive greater damnation.”
1. From here he then inveighs against their gluttony; and the terrible thing is that they did not feed themselves from the wealthy, but from the widows, and wore out the poverty of those whom they ought to have helped. For they did not simply eat, but *devoured*. Then the manner of the fraud is even more grievous: *For a pretense making long prayers.* For everyone who does evil deserves punishment; but he who takes the cause from piety, and uses this mask for his wickedness, is liable to a punishment far more grievous. And why did he not debar them? Because the time did not yet allow it. For this reason he leaves them for the present; but by what he says, he constructs a safeguard for the people, so that they might not be drawn into the same emulation on account of their dignity. For since he had said, “Whatever they tell you to do, do,” he shows how much they pervert, so that it might not be thought by the foolish that he permits everything to them because of that. “Woe to you, because you shut the kingdom of heaven before men: for you do not enter, nor do you allow those who are entering to enter.” And if it is an accusation to profit no one, what forgiveness does it have to also harm and hinder? And what is, *those who are entering*? Those who are ready. For when it was necessary to command others, they made the burdens unbearable; but when they themselves had to do any of the duties, the contrary—not only did they do nothing themselves, but, which is much more of an evil, they even corrupted others. These are they who are called pests, who make it their work to cause the destruction of others, standing diametrically opposed to teachers. For if it is the teacher’s duty to save the perishing, it is the duty of a destroyer to destroy one who is about to be saved. Then again another crime: “That you compass sea and dry land to make one proselyte; and when he is made, you make him two-fold more the child of hell than yourselves.” That is, not even the fact that you have snared him with difficulty, and with ten thousand labors, prepares you to spare him; and yet we spare those we have gained with difficulty even more; but not even this makes you more reasonable. Here he accuses them of two things: one, that they are useless for the salvation of the many, and require much effort just to draw in one; the other, that they are slothful toward the protection of the one gained; or rather, not only slothful, but also traitors, corrupting him and making him worse through the wickedness of their own life. For whenever the disciple sees such teachers, he becomes worse. For he does not stop at the wickedness of the teacher; but whenever he is virtuous, he imitates him; but when he is base, he even surpasses him because of the ease of proceeding to the worse. And he calls him a child of hell, that is, one who is hell itself. And he said, *two-fold more than you*, in order to strike fear into those, and to...
show that what is even more grievous is when one thinks oneself sufficient to correct others. Christ, revealing these things, calls them blind guides. For if for a blind man not to think he is in need of a guide is an extreme calamity and misery, for him even to desire to lead others—behold to what a depth of the pit that leads. He said these things, implying through all of this their love of glory, and their fierce madness for this disease. A For this has become the cause of all evils for them: to do all things for ostentation. This also led them away from the faith, and caused them to neglect true virtue, and persuaded them to be busied only with bodily purifications, while neglecting the purifications of the soul. For this reason, leading them to true virtue and to the purifications of the soul, he makes mention of mercy, and judgment, and faith. For these are the things that hold our life together; these are the things that purify the soul: justice, philanthropy, truth. The one leading us into forgiveness, and not allowing us to be excessively harsh toward those who sin, and unforgiving (for thus we shall gain two-fold, both becoming philanthropic ourselves and receiving from the God of all much philanthropy; B and it makes one prepared to sympathize with those who are being injured and to defend them); and the other, not allowing us to be deceitful and treacherous. But neither when he says, *These ought ye to have done, and not to leave the other undone*, does he say it as if introducing a legal observance; far be it. For we have demonstrated this previously. Nor, when he says regarding the platter and the cup, *Cleanse what is inside the cup and the platter, so that the outside may become clean also*, does he lead us back to the old fastidiousness, but on the contrary, he does all things to show it to be superfluous. For he did not say, “And cleanse what is outside,” but, *What is within*; and that [the outside] necessarily follows upon this. Otherwise, he is not even speaking about a cup and a platter, C but he is discussing the soul and the body; calling the body the outside, and the soul the inside. But if for a platter there is a need for the inside, much more so for you. But you, he says, do the opposite: by keeping the small and external things, you neglect the great and internal ones. Whence the greatest harm arises, because, thinking you have accomplished everything, you despise the rest; and while despising them, you neither exert yourselves nor attempt to accomplish them. Then again he mocks them with regard to vainglory, calling them whitened sepulchres, and adding to all, *Hypocrites*: which is the cause of all evils, and the premise of destruction for them. He did not simply call them whitened sepulchres, but said they were full of uncleanness and hypocrisy. D He said these things, revealing the cause why they did not believe: because they were full of hypocrisy and lawlessness. These things not only Christ, but also the prophets constantly reproach, because they plunder, because their rulers do not judge according to the reason of justice; and everywhere you might find the sacrifices cast out, but these things sought after. So there is nothing strange or new, neither in the legislation, nor in the accusation. But not even the [image] of the sepulchre is [new]. For the prophet makes mention of it, not even he simply calling it a sepulchre, but, *Their throat is an open sepulchre*. Such are many people now also, adorning themselves on the outside, but filled within with all kinds of lawlessness. For even now, of those...
A who are entering, some gaze curiously at the forms of women; others look even more curiously at the appearance of children. Do you not marvel at how the lightnings do not fall, and how things are not pulled up from their foundations? For truly, the things being done are worthy of thunderbolts and Gehenna; but God, being long-suffering and of great mercy, restrains His wrath for the time being, calling you to repentance and correction. What are you doing, man? Do you curiously inspect the beauty of women, and do you not shudder that you are offering such an insult to the temple of God? Does the church seem to you to be a brothel, and of less value than the marketplace? In the marketplace, indeed, you are afraid and ashamed to be seen curiously inspecting a woman; but in the temple of God, while God Himself is speaking to you and threatening regarding these very things, you are whoring and committing adultery at the very time when you are hearing not to do these things; and do you not shudder, nor are you distraught? B These are the things that those theaters of licentiousness teach you, that plague so difficult to cure, those poisonous drugs, those grievous traps for the relaxed, that ruin of the profligate that comes with pleasure! For this reason, the prophet also, rebuking, said, *Your eyes are not good, nor is your heart* (Jer. 22:17). It were better for such persons to be blind; it were better to be ill than to put one’s eyes to such uses. It was necessary, at any rate, to have inside a wall to separate you from the women; but since you are not willing, the Fathers considered it necessary to partition you even with these wooden planks; as I hear from the elders, that in olden times, not even these partitions existed. For in Christ Jesus, there is no male nor female (Gal. 3:28). And in the time of the apostles, there were both men and women together. And indeed, men were men, and women were women; but now, quite the C opposite: the women have pushed themselves into the habits of harlots, and the men are no better off than frenzied horses. Did you not hear that men and women were gathered in the upper room, and how that assembly was worthy of the heavens? (Acts 1:13, 14). And with good reason. For the women of that time practiced much philosophy, and the men modesty and self-control. Hear, at least, the seller of purple saying: *If you have judged me to be faithful to the Lord, come into my house and stay* (Acts 16:15). Hear of the women who traveled with the apostles, having taken up a courageous mind, Prisca, Persis, and the others; from whom the women of today are as far removed as men are from men.
4. For then, indeed, even those who traveled abroad did not incur an evil reputation; whereas now, even those brought up in their bedrooms D barely escape such suspicion. These things happen because of adornments and luxury. At that time, their work was to increase the preaching; now, it is to appear comely, beautiful, and fair-faced. This is their glory, this is their salvation; but high and great achievements they do not consider even in their dreams. Which woman has made it her ambition to make her husband better? Which man has set for himself this care, so as to correct his wife? There is no one; but for the woman, all her ambition is about the care of golden trinkets, and garments, and the rest of the body’s adornments, and that the wealth might increase; and for the man, this [same care] and many others, all of them, however, worldly. Who
[The following is an excerpt from the translation of Saint John Chrysostom’s Homily on Matthew, covering columns 679 and 680.]
A and again, He speaks concerning a harlot, in opposition to this proverb: "Do not pay heed to a worthless woman; for honey drops from the lips of a harlot, which for a time makes your throat smooth; but afterwards you will find it bitterer than gall, and sharper than a two-edged sword." Let us therefore listen to these, not those. For it is from this source that base and servile thoughts take root; from this source men become irrational, because they everywhere wish to pursue pleasure, in accordance with this proverb, which even without our own words is ridiculous. For after being suffocated, what is the profit of the sweetness? Cease, therefore, producing such laughter, and kindling inextinguishable fires, and having looked up, even though late, towards the future, and having cast off the blindness of eyes—so that we might live in this world with decency—let us proceed with great gravity and reverence, so that we may attain to the goods that are to come, by the grace and loving-kindness of our Lord Jesus Christ, to whom is the glory for ever and ever. Amen.
HOMILY LXXIV
"Woe unto you, because you build the tombs of the prophets, and adorn their monuments, and say, 'If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.'" B 1. It is not that they build, nor that they accuse them, that warrants the "Woe," He says; but that both by this and by what they say, pretending to condemn their fathers, they perform worse deeds. For that this condemnation was a pretense, Luke says, "That you also consent, that you build." For "Woe unto you," He says, "because you build the monuments of the prophets, while your fathers killed them." "Therefore you bear witness and consent to the works of your fathers: that they truly killed them, but you build their monuments." Here He exposes their intention, with which they were building—that it was not for the honor of the slain, but as those who parade themselves in the slaughters, and fearing lest—by the tombs disappearing in time—the conviction and the memory of such audacity might fade. Thus they were building the tombs, as if setting up C a trophy, with brilliant structures, and adorning themselves with the daring deeds of those men, and making a display. For the things now dared by you show that you do these things in this same way. For even if you say the opposite, He says, as if condemning them—for instance, that "We would not have been, if we had been in those days, partakers with them"—yet the intention that says these things is manifest. Therefore, even while uncovering it, although enigmatically, He has nonetheless spoken. For after saying, "You say that 'If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets,'" He added, "So that you bear witness to yourselves, that you are sons of those who murdered the prophets." And what crime is it to be the son of a murderer, if one does not share in the intention of the father? None. Whence it is clear that for this very reason He brings it against them, hinting at the kinship in wickedness. D And the following passage also indicates this; He added, therefore, "You serpents, you brood of vipers." For just as those creatures are like their parents in the corruption of their venom, so are you like your fathers in your murderous nature. Then, since He was examining an intention hidden from the many, and from the things which they were about to dare, He establishes those things which would be plain to all. Since He said, "So that you bear witness to yourselves, that you are sons of those who murdered the prophets," manifesting that He speaks of the kinship in wickedness, and that their saying, "We would not have been partakers with them," was a fabrication, He added, "And do you fill up the measure of your fathers"—not commanding, but foretelling that which was to come; that is, the
A necessity of their course of action. For consider how many ways He secured them. He said that you condemn your fathers by the very fact that you say, "We would not have participated with them"—and this is no small thing to bring them to shame. He said that while condemning them, you do worse things yourselves—and this also is sufficient to confound them. He said that these things shall not be unpunished, and from this He inserts within them an unspeakable fear; for He reminded them of Gehenna. B And then, since that was to come, He set upon them even present calamities, saying, "All these things shall come upon this generation." He added an unspeakable severity to the punishment, saying that they shall suffer things more grievous than all others; and yet they did not become better by any of these things. If any should say, "And why do they suffer things more grievous than all?" we would say that they have dared things more grievous than all, and were not brought to repentance by anything that had happened. Or have you not heard Lamech saying, "Lamech has been avenged seventy-and-seven times" (Gen. 4:24)? That is, I am worthy of more punishments than Cain. Why? Although he did not kill a brother; but because he was not brought to repentance even by the example. And this is what God says elsewhere: "Returning the sins of the fathers upon the children unto the third and fourth generation of those who hate me" (Exod. 20:5); not as though they are paying the penalty for what had been dared by others, but because, after having sinned and been punished more than the others, they did not become better, but committed the same sins, and so were worthy of undergoing the punishments of those former ones. Observe also how opportunely He reminded them of Abel, C showing that this murder also proceeds from envy. What then could you have to say? For have you not known what Cain suffered? Has God remained silent regarding what has happened? Did He not exact the most grievous penalty? Did you not hear how much your fathers suffered for having killed the prophets? Were they not delivered over to countless chastisements and punishments? Why then have you not become better? And why do I speak of the punishments of your fathers, and what they suffered? You yourself, who have passed judgment on your fathers, how is it that you do worse? For you yourselves also declared that "He will miserably destroy those wicked men." What excuse then will you have, after such a sentence, for daring such things? But who is this Zacharias? Some say he is the father of John; others, the prophet; others, some other person with two names, a priest, whom Scripture D calls the son of Joiada. But observe this point, that the audacity was twofold. For they were slaying not only holy men, but also in a holy place. In saying these things, He was not only striking fear into them, but was also comforting His disciples, showing that the righteous who were before them suffered these things. He struck fear into them by foretelling that just as those gave an account of themselves, so these would suffer the utmost things. For this reason He calls them "prophets and wise men and scribes," and from this, again, taking away any excuse they might have. For you cannot say, He says, "You sent from the Gentiles, and for this reason we were offended," but it was because you are bloodthirsty and thirst for blood that it led you to this. For this cause He foretold, "Therefore I send prophets and scribes." This is also what all the prophets charged against them, saying, "They mingle blood with blood," and that they are men of blood. For this reason He commanded that the blood should be offered to Him,
The Homily continues
A revealing their manner of life. "For I say to you, you shall not see Me henceforth, till you say, Blessed is He who comes in the name of the Lord." And this is the word of a passionate lover, vehemently drawing them even by the future, and not only shaming them by what is past; for by this He means the coming day of His second appearing. What then? Did they not see Him from that time on? But He does not mean that hour by saying, "Henceforth," but the time until the cross. For since they were always accusing Him of this—that He was some adversary and enemy to God—from this He urges them to love Him, by showing Himself to be in agreement with the Father; and He shows He is the one who is in the prophets. Therefore, He also uses the same words as the prophet. And through these things He also hinted at the Resurrection and the second coming; and He made it clear even to those who were profoundly disbelieving that then, by all means, they shall worship Him. And how did He make this clear? By having said many things beforehand that would come to pass: that He would send prophets; that they would kill them; that it would be in the synagogues; that they themselves would suffer the final things; that their house would be left desolate; that they would undergo things more grievous than all others, and such as never occurred before. For all these things were sufficient evidence for even the most senseless and contentious to provide proof of that which is to come at His appearing. For I will ask them: Did He send prophets and wise men? Did they kill them in their synagogues? Was their house left desolate? Did all the things of that punishment come upon that generation? It is clear, and no one will deny it. B Just as all these things came to pass, so also will those things come to pass, and they will by all means bow down then. But there is no profit for them from this for an apology, just as there is not for those who repent then for the sake of their manner of life. Therefore, while there is time, let us do what is good. For just as for them, there will no longer be any profit from the knowledge, so neither will there be for us from repentance for our wickedness. For neither for a helmsman, once the ship has been carried out to sea through his own sloth, nor for a physician, once the patient has passed away, will there be any advantage; but it is necessary for each of these to contrive and manage everything before the end, so that they may not fall into any danger or disgrace; for after such things, all is in vain. Therefore, let us, while we are in the sickness, both call upon physicians, and spend money, and bring constant diligence, so that, having arisen from wickedness, we may depart from here in health. And just as much providence as we show for our own servants when their bodies are sick, the same let us show for ourselves when our soul is sick. And yet, we are closer to ourselves than to our servants, and the souls of those bodies are more necessary; but nevertheless, it would be desirable if we should bring even the same diligence. For if we do not do this now, once we have departed, it is no longer possible to harvest anything for an excuse of apology.
D And who, he says, is so miserable as not to show even such providence? For this is the astonishing thing, that we are so dishonored by ourselves that we even despise ourselves more than our servants. For when our servants have a fever, we both call physicians and [arrange] the house
rejoice in their possessions as though they were not rejoicing; and those who have, as though they were not holding on to them; and those who use this world, as though they were not using it fully. Do you see what he commands? Do you wish for me to bring forward another physician for this? It seems good to me. For these physicians are not like those of the body, who, often through rivalry with one another, have caused the sick man to succumb. But not so these; for they look to the health of the suffering, not to their own glory. Do not, therefore, fear their multitude; one Teacher speaks through all: Christ.
5. See, indeed, another coming forward again, and speaking harshly concerning this malady; or rather, the Teacher through him. *For you cannot serve God and Mammon*. "Yes," one says, "and how will these things be? How shall we cease from desire?" From this, one can learn that too. And how shall we know? Listen to him also saying this: *Lay not up for yourselves treasures upon the earth, where the moth and eating consume, and where thieves break through and steal*. Do you see how, by mentioning the place and those who do injury, he leads one away from this desire of things here, and fastens it to heaven, where all things are invulnerable? For if you transfer your wealth there, where neither moth nor eating consumes, nor thieves break through and steal, you will both repel this disease and place your soul in the greatest abundance.
And along with what has been said, he brings into the midst an example, schooling you. And just as a physician, frightening the patient, says, "Such a one, having used cold water, perished," so he himself brings forward the rich man, who is sick and desires life and health but is unable to attain it because he covets greed, and instead departs empty. And after him, another evangelist shows you another [rich man], the one being roasted and not being master of even a drop. Then, showing that the commands are easy, he says, *Look at the birds of the sky*. Yet while being condescending, he does not abandon the wealthy to despair. For *the things which are impossible with men are possible with God*, he says. For even if you are rich, [your salvation] is possible with God.
HOMILY LXXV
*And Jesus went out from the temple, and was going on. And his disciples came to him, to show him the buildings of the temple. And he answering said to them: Do you not see all these things? Amen I say to you, there shall not be left here a stone upon a stone that shall not be destroyed.*
For since he had said, *Your house is left unto you desolate*, and had heralded to them ten thousand harsh things beforehand; then the disciples, having heard these things, as if out of wonder, approached to show him the beauty of the temple, and being perplexed whether such beauties, such richness of material, and such ineffable variety of art could be destroyed. He no longer converses with them simply about desolation, but heralds the complete disappearance. *For do you not see all these things*, he says, *and wonder and are amazed? There shall not remain a stone upon a stone.* How, then, did it remain? one asks. And what of this? For the sentence did not fall out in that way. Either he was indicating absolute desolation,
A or he did not question them about the destruction of Jerusalem, but Peter and John, since they had greater boldness. What then does he himself say? "Take heed that no one leads you astray. For many will come in my name, saying, 'I am the Christ,' and they will lead many astray. And you will be about to hear of wars and rumors of wars. See that you are not troubled; for all must come to pass, but the end is not yet." Since they were behaving as if they were hearing about a foreign punishment being brought upon Jerusalem, and as if they would be outside of the troubles, and were dreaming only of good things, and were expecting that these would happen immediately; because of this, he again proclaims grievous things to them beforehand, making them anxious and commanding them to be doubly vigilant, so that they might neither be deceived by the fraud of those who mislead them, nor be overwhelmed by the tyranny of the evils that would overtake them. For the war, he says, will be twofold, that of the deceivers and that of the enemies; but the former is far more grievous, since it attacks them in a state of confusion and turmoil of affairs, and when men are fearful and agitated. For indeed, the storm was great at that time, with the Roman affairs beginning to flourish, and cities being captured, and camps and weapons being moved, and many things being easily believed. And he refers to the wars in Jerusalem; for he does not mean those outside and everywhere in the world; for what did those matter to them? And besides, he would not be saying anything new if he spoke of the tribulations of the world, which are always happening. For even before this there were wars and disturbances and battles; but he does not speak of the Jewish wars as being from afar; for from then on, the affairs of the Romans were their concern. Since, therefore, even these things were enough to cause them distress, he predicts all these things. Then, showing that he himself will also join in attacking the Jews and will war against them, he speaks not only of battles, but also of god-sent plagues, famines, pestilences, and earthquakes, showing that he himself allowed the wars to come, and that these things do not happen simply, according to the previous custom among men, but from the wrath from above. For this reason he says that they will not come simply, nor all at once, but with signs. For so that the Jews might not say that those who believed at that time were the cause of these evils, for that reason he also told them the cause of the imposition. For "Truly I say unto you," he said earlier, "that all these things will come upon this generation," remembering their bloodthirstiness. Then, so that they might not, upon hearing of the snows of evils, think that the preaching was being torn apart, he added: "See that you are not troubled; for all must come to pass," that is, what I have predicted, and the onset of temptations will not interrupt anything of what has been said by me; but there will indeed be clamor and turmoil, but nothing will shake my oracles. Then, since he said to the Jews, "You will not see me until you say, 'Blessed is he who comes in the name of the Lord,'" the disciples thought that the end would come along with the destruction. And correcting this assumption of theirs, he said: "But the end is not yet." That they were suspecting exactly as I said, learn from their question. For what did they ask? "When will these things be?" that is, "When will Jerusalem be destroyed? And what is the sign of your coming and B of the end of the age?" But he himself answered not anything to this immediate question, but first he says those things which it was necessary to learn first. So he did not speak either about Jerusalem immediately, or about his second coming; but about the evils that would confront them at the doors. Therefore he makes them anxious, saying, "Take heed that no man leads you astray. For many will come in my name, saying, 'I am the Christ.'" Then, stirring them up with regard to the hearing of these things (for see, he says, do not let anyone lead you astray) and making them anxious, and preparing them to be sober, and saying what he says about the false Christs first, he speaks of the evils of Jerusalem, from those which have already happened and are always confirmed by the foolish and contentious.
3. He says, "Wars and rumors of wars," which I spoke of before, the disturbances coming upon them. Then, since, as I said, they were imagining after that one war the end would follow, to fix this for them he says, "But the end is not yet. For nation will rise against nation, and kingdom against kingdom." He tells the beginnings of the Jewish disasters. "All these things are the beginning of sorrows," that is, of what happens to them. "Then they will deliver you up to tribulation, and will kill you." He fittingly applied their punishment after that; not only because of that, but he also added that "you will be hated by all for my name's sake. Then many will be offended, and will deliver one another up; and many false prophets will arise, and will lead many astray. And because iniquity will abound, the love of many will wax cold; but he who endures to the end will be saved." This is a greater evil, for even an intestine war has happened. For many have become false brethren. He shows the threefold war, that from the deceivers, that from the enemies, and that from the false brethren; "See," he said, Paul also lamenting the same things and saying: "Without were fightings, within were fears," and again, "Through perils among false brethren," and again, "For such are false apostles, deceitful workers, transforming themselves into apostles of Christ." Then again, what is even more grievous than all, that not even by the love of those who are supposed to be dear, and nothing of steadfastness, will these things be damaged. "Do not be afraid," he says, "and do not be troubled. For even the endurance you have shown," he says, "is a clear proof; for the Gospel must necessarily be preached everywhere in the world; thus you will be higher than the evils. For so that they might not say, 'How then shall we live?' he says, 'And you will be taught everywhere.' Therefore he added: 'And this Gospel of the kingdom will be preached in all the world for a witness to all nations, and then the end will come.'" Of the end of the destruction of Jerusalem. "For since," he says, "he answered the question about the Gospel, listen to what Paul says: 'Into all the earth their sound has gone out,' and again, 'The Gospel having been preached,'"
' in all creation under heaven. And you see him running from Jerusalem to Spain. If one man occupied so large a part, consider how much the others accomplished. For Paul, writing to others, said again about the Gospel that it is "bringing forth fruit and growing in all the creation that is under heaven." What means "as a testimony to all the nations"? Since it was preached everywhere, but not everywhere believed, "as a testimony," he says, "to those who disbelieved"—that is, for refutation, for accusation, for evidence; for those who have believed will bear witness against those who have not believed and will condemn them. Therefore, after the Gospel was preached everywhere in the world, Jerusalem was destroyed, so that they might not have even a shadow of an excuse for their ingratitude. For those who had seen its power shining everywhere and capturing the world in a moment, what excuse could they have left if they remained in the same ingratitude? That it was preached everywhere at that time, hear what Paul says: "Of the Gospel which was preached in all creation under heaven." This is also the greatest sign of Christ’s power, that in twenty or thirty years in all, the Word reached the ends of the world. After this, he says, the end of Jerusalem will come. That he is hinting at this, the rest makes clear. For he added a prophecy, confirming their destruction, saying: "When you see the abomination of desolation spoken of by Daniel the prophet, standing in the holy place; let the reader understand." He referred them to Daniel. He calls the abomination the statue of the man who at that time captured the city, which he who laid waste to the city and the temple set up within; wherefore he calls it [the abomination] of desolation. Then, in order that they might know that these things would happen while some of them were still alive, for this reason he said: "When you see the abomination of desolation." C
3. From these things one might especially marvel at Christ’s power and their fortitude, that they preached in such times, in which the Jewish matters were especially being warred against, in which they were keenly watched as seditious, when Caesar ordered everyone to be expelled. And the same thing happened as if one were to order men, unskilled in sailing D and having not even seen the sea, to sit at the tillers, and to govern and manage a sea-battle, while the sea was rising on all sides, and darkness was occupying the whole air, and successive shipwrecks were occurring, and all the passengers were in revolt, and wild beasts were coming up from beneath and, together with the waves, were consuming those sailing, and lightning bolts were being hurled, and there were pirates, and those within were plotting against one another; to order such men, I say, to take a single small boat, in such a state as I have described, to sink and overcome a vast fleet approaching with great battle order. For indeed they were hated by the nations as Jews, and were being stoned by the Jews as those warring against their own laws; and there was nowhere to stand. Thus all things were precipices, crags, and reefs—those in the cities, those in the lands, those in the houses; and everyone was warring against them: the general, the ruler, the commoner, and whole tribes, A a leader, a prince, whole nations, all the people, and the disturbance was such that it could not be explained in speech. B For the Jewish race was plainly detestable in the Roman empire, as one that would start a thousand troubles. Yet the preaching was not hindered by this: but with the city captured and burned, and the nation oppressed by evils, those who went forth from there, who introduced new laws to the Romans, were marvelous! Innumerrable thousands of Jews the Romans captured, and they could not conquer twelve men, who, though naked and without arms, were warring against them! What speech could describe such a miracle? For two things it was necessary that these things be in those who were teaching: that they be worthy of the faith, and that they be acceptable to the hearers; but in this case, that the doctrine be such that it is easily admitted, and further that the time be free from tumult and disturbance. But at that time all things were contrary. Nor did they appear worthy of the faith, nor did those who had been deceived by them turn away from those who were thought to say worthy things; they were not loved; rather, they were hated; and they were led away from things most dear: habits, country, laws. The precepts were hard and difficult, and those which forbade [sins] were full of pleasure. They themselves bore many dangers, many deaths; and with all these things, it brought great difficulty to the people, full as it was of tumult; and yet, because nothing of the predicted things was lacking, from this all things could be thrown into confusion. It is opportunely said: "Who shall speak of the powers of the Lord, [and] make all his praises heard?" (Ps. 105. 2). For if they did not obey Moses, when he was displaying all those signs, even when they were being pressed by mud and bricks; and they suffered intolerable things, being daily driven out and killed, and they rejected the life of leisure, and they themselves preferred another—full of dangers, blood, and deaths—especially those who were preaching to those who were C generally, if not totally, enemies to all? If in the nations, in the cities, in the peoples, indeed in one single little house, one were to introduce to all those living within a detestable person, and were to attempt through him to draw one by one away from the beloved—from a father, from a mother, from a wife, from children—would not he be torn apart before he opened his mouth? But if husband and wife were at odds at the same time, would not he be stoned before he crossed the threshold? But if that person were to command the luxurious, those enjoying delicacies, to adopt an onerous life, and were to engage in a struggle against even more and stronger men than this, is it not plain that he would have perished altogether? But that very thing which could not happen in one house, Christ did in the whole world, through precipices, through furnaces, through cliffs, through land and sea, through very many wars, which all things it is certain that if you wish you can learn: namely, famine, pestilence, earthquakes, and other tragedies; and if you learn Josephus’s history, you will learn all things accurately. Therefore he said: "Do not be troubled; it is necessary that all things should happen; and he who perseveres to the end will be saved," and, "This Gospel shall be preached in the whole world." For these things are the end- D
- A result of the things spoken, he pulls them together, saying that even if ten thousand things happen, the Gospel must be preached everywhere in the inhabited world, and then the end shall come.
4. Do you see how circumstances were disposed at that time, and how varied the warfare was? And these things at the very beginning, when each of those who are achieving virtue requires the greatest peace? How then were things disposed? For nothing hinders me from going over the same things again. The first warfare was that of the deceivers: "For there shall come," he says, "false christs and false prophets." The second, that of the Romans: "For you shall hear of wars," he says. The third, he who brings famines. The fourth, he who brings pestilence and earthquakes. The fifth: "They will deliver you up to tribulations." The sixth: "You shall be hated by all." The seventh: "They will deliver up one another and shall hate one another." By this, he implies civil war. Then false christs and "false brethren." Then, "Love shall grow cold," the cause of all evils. Do you see the ten thousand kinds of wars, new and paradoxical? Yet, even with these and many more (for to the civil war, a conflict with kinsmen was also mixed), the preaching prevailed over the whole inhabited world. For, he says, "the Gospel shall be preached in the whole world." Where, then, are those who build up the tyranny of "genesis" B and the revolution of the times against the doctrines of the Church? For who ever remembered that another Christ was seen, that such a thing happened? And yet, lying about other things, they say that ten myriads of years have passed; but this they cannot even fabricate. What revolution, then, could you speak of? For neither Sodom, nor Gomorrah, nor any other flood ever happened. How long will you trifle, speaking of revolution and "genesis"? How then, he says, do many of the things spoken of come to pass? Because you have deserted yourself from the help of God, and have betrayed yourself, and have stationed yourself outside of his providence, for that reason the devil turns your affairs as he wishes, and shifts them. But this does not happen to the saints, nay, not even to us sinners, provided we do not utterly despise it. For even if our life is not tolerable, yet, because by the grace of God we hold to the doctrines of the truth with great precision, we are above the plotting of the demons. But what on earth is "genesis" at all? Nothing else but injustice and confusion, and that all things are carried on at random; or rather, not only at random, but also with irrationality. But if there is no "genesis," he says, whence does this person become rich? Whence does that person become poor? I do not know. For so I will speak with you for the time being, training you not to be overly curious about all things, nor to be carried away blindly and at random from this source. For not because you are ignorant of this, ought you to fabricate things that do not exist. It is better to be ignorant well, than to learn badly. C For he who does not know the cause will quickly arrive at the reasonable one; but the other, because he does not know the actual one, by fabricating the non-existent one, will not be able to easily accept the actual one, but he requires much more labor and sweat, so as to remove the former. For just as on a tablet, when it has been erased—but D what has been written once is erased, it is no longer the same; for one must first wipe away what has been badly written. And even in the case of physicians, and those who do not apply what is beneficial to the one who is suffering, it is far better that he who is building the rotten structure should not build it at all. Just as also the soil is better if it does not have thorns than if it has them. Therefore, do not run to learn this, but let us endure some things in ignorance. When we do not have God-given knowledge, many allow themselves to gain wealth. That is a concise and simple argument. What then, he says, does the fornicator obtain wealth, and the adulterer, and the pimp, and those who use things badly? He does not do so, but rather allows wealth to be gained; a very different and infinitely wide distinction between the two. Why then does He allow it? "That it is not yet the time of judgment, so that each may receive according to his worth." For the bad man is more wretched than the one who is wealthy—nay, even he who of all men is the most wretched; for not even a drop of water did he gain as owner, and for this very reason, he was cruel, because he was wealthy. For even if we are wicked, we do not receive our reward here, but one is wealthy, and the other is punished, or rather, the one who is well-provided is more wretched. 5. Behold then, also, this man suffering more terrible things, because he received the goods. So then, when you see the unrighteous man prospering, groan, shed tears—for such wealth as this is not a benefit to him. Just as much as he is sinning in many ways and not wishing to repent, he is "treasuring up unto himself wrath." So those who are not punished [here] and enjoy prosperity, undergo heavier punishments. And if you wish, I will show you that [the judgment] is not only for the future, but also from the present life. For the blessed David, when he committed that sin with Bathsheba, and was rebuked by the prophet, for this very reason he felt the sting more severely, [730] because he had enjoyed great liberty, and so he was [admonished]. Hear what God says to him, chiding him most of all. I did not spare you from being king, and I rescued you from the hand of Saul, and I gave you all the house of Israel and Judah; and if these things were too little, I would have certainly added such things to you. And I did this evil before me? But all the sins are these, but many and different; and from time, and from persons, and from honors, and from understanding, and from... and so that I may make clearer what I say, consider, if it is fornication, look at how many different punishments I find, not from myself...
[…], but from the divine Scriptures. Has someone committed fornication before the law? He is punished differently; and Paul shows this: "For as many as have sinned without law, shall also perish without law." Has someone committed fornication after the law? He shall suffer more grievous things: "For as many as have sinned in the law," he says, "shall be judged by the law." Has someone committed fornication while being a priest? He receives an added penalty in proportion to his dignity, which is very great. For this reason, other women who committed fornication were put to death, but the daughters of priests were burned—the lawgiver clearly showing from this surplus of severity what level of punishment awaits a priest who commits this sin. For if he demanded a greater penalty for the daughter because she was a priest’s daughter, much more so for the priest himself. Has someone been forced into fornication? She is exempt from punishment. Was one woman rich who committed fornication, and another poor? Again, there is a difference here as well. And this is clear from what we said earlier concerning David. Has someone committed fornication after the coming of Christ? If he departs without the rites of initiation, he will pay a penalty more grievous than all those. Has someone committed fornication after the washing of baptism? In this case, no consolation or relief is left for the sin. And, showing this very thing, Paul said: "He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite unto the Spirit of grace?" Has someone who is in holy orders committed fornication now? This is truly the peak of all evils. Do you see how many differences there are in one sin? One exists before the law, another after the law; the one committed by a person in holy orders is different, as are those of a wealthy woman and a poor one, of a catechumen and a believer, of the priest’s daughter. And there is also a great difference arising from discernment: "For that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes." And to sin after having received examples brings greater punishment. For this reason he says: "But you, even after seeing them, did not repent," although...
HOMILY LXXVI.
"Then let them which be in Judaea flee into the mountains: And let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes."
1. Having spoken concerning the evils that were to seize the city, and the apostolic trials, and that they would remain unconquered and would traverse the whole inhabited world, he mentions again the Jewish calamities, showing that when these [apostles] were illustrious, having instructed the whole world, then those [Jews] would be in calamities. And observe how he narrates the war, presenting its unbearable nature through what seem to be small things. "Then," he says, "let them which be in Judaea flee into the mountains." Then, when? When these things come to pass, when the abomination of desolation stands in the holy place. From which it seems to me he is speaking of the camps. "Flee, therefore, then," he says; "for no hope of salvation is left for you." Since it happened many times that they recovered in severe wars—for instance, in the time of Sennacherib, and again under Antiochus—(for even then, when the camps had entered and the temple had been preemptively seized, the Maccabees, having rallied, turned things to the opposite state)—so that they might not suspect that this would happen now...
nor that it would happen at all. A Do you see that his word is directed to the Jews, and he is discussing the evils that were to overtake them? For the apostles were not going to be observing the Sabbath, nor were they going to be there when Vespasian did these things. Most of them had already departed beforehand; and if any had been left behind, they were residing in other parts of the inhabited world at that time.
Why, then, "neither in winter, nor on a Sabbath"? In winter, because of the hardship caused by the season; on a Sabbath, because of the authority derived from the Law. Since flight was necessary, and flight of the swiftest kind, and since the Jews at that time would not dare to flee on a Sabbath because of the Law, nor was such a thing easy in winter, for this reason he says, "Pray." "For there will be at that time," he says, "tribulation such as has not happened, nor shall happen." And let no one think that this was said hyperbolically; but by consulting the writings of Josephus, let him learn the truth of what has been said. For one could not even say that the man, being a believer, exaggerated the tragedy to establish what was said. For he was also a Jew, and a staunch Jew, and a zealot, and lived after the presence of Christ. B What then does he say? That those horrors surpassed every tragedy, and no war like this ever overtook the nation. For the famine was so great that child-eating became a matter of contention even for the mothers themselves, and wars were fought over this; and he said that many who had died had their bellies ripped open in the midst of the city. I would gladly, then, ask the Jews, whence such god-sent and intolerable wrath came upon them, and why it was worse than any that had happened before, not only in Judea, but everywhere in the inhabited world? Is it not clear that it was because of the audacity of the cross and that decision? Everyone, along with all and before all, would say that the truth of events itself proves this. Observe for me the excess of these evils, when they appear worse not only when compared to the preceding time, but also to all time to come. For it will not be possible for anyone to say that such evils have ever happened, either in the whole world or in all time that has passed or will come. And with very good reason. For no man has dared, neither those of the past, nor those who came after, a piece of daring so lawless and dreadful. C For this reason he says: "There shall be tribulation such as has not happened, nor shall happen. And if those days had not been shortened, no flesh would have been saved; but for the sake of the elect, those days will be shortened." By these words He shows them to be worthy of a punishment more grievous than what has been mentioned, calling the days of that war and siege "days" now. What he means is this: If the Roman war against the city had persisted longer, he says, all the Jews would have perished (for here he calls the whole Jewish race "all flesh"); both those outside and those inside. For they were not fighting only against those in Judea, but were also declaring as enemies and driving out those scattered everywhere, because of their hatred toward them.
(2) But whom does he here call "the elect"? The believers who were caught in their midst. For so that the Jews might not say that these evils happened because of the preaching and the worship of Christ, he shows that the believers were not only not the cause of these things for them, but if they had not been there, all would have been destroyed root and branch. D For if God had permitted the war to be prolonged, not even a remnant of the Jews would have remained; but so that they might not perish together with the unbelieving Jews, those who were from among...
them whom God knew to be capable of faith, he cut short the destruction. A If any man shall say to you, he says, Lo, here is Christ, or there, believe it not. For the moment he secures them against the place, by recounting the characteristics of his second coming and the marks of the deceivers. For it will not be as in his first advent, when he appeared in Bethlehem, in a small corner of the world, and without anyone knowing it from the beginning; but then, he says, it will be manifest and with all surrounding glory, so that it will not require someone to report it. And this is no small sign that he will not come secretly. B Notice how he discusses nothing here concerning war—for he is clarifying the discourse regarding his coming—but rather concerning those who attempt to deceive. For some in the time of the apostles were deceiving many—For they shall come, he says, and shall deceive many—but those before his second coming will be even more bitter than them. For they shall give, he says, signs and wonders, so as to lead astray, if possible, even the elect. Here he speaks of the antichrist, and he shows that some will even minister to him; concerning whom Paul also says: for having called him the man of sin and the son of perdition, he added: Whose coming is according to the working of Satan, with all power and signs and wonders of falsehood, in all deception of unrighteousness in those who perish (2 Thess. 2. 9). And see how he keeps them secure. Do not go out, he says, to the wilderness, do not enter into the inner C chambers. He did not say, Depart and do not believe; but, Do not go out, nor go away. For the deception will be great at that time, because signs will also be performed for the sake of deception.
3. Since, therefore, he has said how that one comes, namely that he is in a place, he explains how he himself comes. How then is he? As the lightning comes out of the east and shines to the west, so shall the coming of the Son of Man be. For wherever the corpse is, there the eagles will be gathered. How then does lightning appear? It does not need a messenger, it does not need a herald; but even to those sitting in houses and to those in inner chambers, in a fleeting moment it is shown throughout the whole world. So shall that coming be, appearing everywhere at once D because of the radiance of his glory. He also mentions another sign: Where the corpse is, there are the eagles; signifying the multitude of angels, martyrs, and all the saints. Then he speaks of terrible miracles. For what are the miracles? Immediately after the tribulation of those days, he says, the sun shall be darkened. The tribulation of what days does he mean? Of the antichrist and the false prophets. For the tribulation will be great then, since there will be so many deceivers. But it will not be extended to a long length of time. For if the Jewish war was cut short for the sake of the elect, much more will this temptation be curtailed for the sake of these same people. For this reason he did not say, after the tribulation, but, Immediately after the tribulation of those days the sun shall be darkened; for almost all things will happen at once. For both the false prophets and the false Christs will cause a disturbance as they arrive, and immediately he himself will be present. For indeed no small turmoil is destined to occupy the world. But how does he arrive? With the very creation undergoing transformation; for the sun shall be darkened, not being annihilated, but being overcome by the light of his coming; and the stars shall fall: for what need will there be of them thereafter, when there is no night?
A stirring us up, and showing what evils we shall be delivered from, and what goods we shall enjoy.
δ. And why does he call them by means of angels, if he comes so openly? To honor them, in this way as well. Paul, too, says that they shall be "caught up in the clouds." He said this also when he was discoursing about the resurrection. For, he says, "The Lord himself shall descend from heaven with a shout, with the voice of the archangel." So angels will gather them after they have risen, and the clouds will carry them off; and all these things happen in a moment, in the twinkling of an eye. For he does not call them while remaining above, but he himself comes with a trumpet. And what is the meaning of the trumpets and the sound? It is for the resurrection, for joy, for the manifestation of the astonishment of what is taking place, for the grief of those who are left behind. Woe is me for that fearful day. We ought to rejoice when we hear these things, but we are in pain, and dejected, and mournful. Or do I alone suffer these things, while you rejoice in hearing them? For me, a certain trembling creeps in as these things are spoken, and I weep bitterly, and groan from my deepest heart. For none of these things is directed at me, but rather the things spoken thereafter: those addressed to the virgins, to him who buried the talent he had received, to the wicked servant. For these reasons I weep, at the glory we are about to fall from, at the expectation of good things, and this continuously and for all time, so that we may not be slightly diligent.
For if the labor were great and the law burdensome, it would still have been necessary to do all things; yet many of the slothful might at least have seemed to have some excuse, a cold one indeed, but they would have seemed to have one, namely the heavy weight of the commandments, and that the labor is great, and the time endless, and the burden unbearable. But as it is, there is nothing of the sort to allege; which is exactly what will sting us no less than Gehenna at that time, when for a small impulse and a little sweat we shall have lost heaven and those ineffable good things. For the time is short, and the labor is small; yet we are listless and have fallen slack. On earth you struggle, and in the heavens is the crown; you are chastened by men, and by God you are honored; for two days you run, and for infinite ages are the prizes; in a corruptible body is the struggle, and in an incorruptible are the honors. And besides these things, one ought to consider this: that even if we did not choose to suffer any of these painful things for Christ's sake, we would be compelled to endure them anyway. For even if you do not die for Christ's sake, you will not be immortal; nor, even if you do not cast away your wealth for Christ's sake, will you depart having kept it. He demands from you these things which you would give even if he did not demand them, because you are mortal; he wishes you to do them by your own will, which you must do by necessity. And he demands this much only: that it be done for his sake; for the fact that these things happen and pass away occurs by natural necessity. Do you see how easy the contest is? The things you must suffer in any case, choose to suffer for my sake; let this be added, and I consider the obedience sufficient. The gold you are about to lend to another, lend it to me, and for more, and for greater security; the body you are about to enlist in service for another, enlist it for me; for I surpass your labors in my recompenses, out of my great abundance. But while in other matters you prefer the one who offers more, and in trading, and in military service, B yet when Christ alone offers more than all, and infinitely more, it is not so. And what is this great hatred? Whence will you have pardon and excuse, or even for what you prefer the honor of men to the honor of God C when men esteem it? Why do you give the treasure to the earth? Give it to my hand, he says. It does not seem trustworthy to you that the Master of the earth will repay what has been deposited with him, when he often repays even this and the wages of the guard. For he yearns for us very much. Therefore, even if you wish to lend, he is ready to receive; even if you wish to sow, he himself receives; even if you wish to build, he draws you to himself; "In me," he says, "you build." Why do you run to the poor, to those who are suffering poverty? Run to God, who offers you great things for small. Yet even now, hearing these things, we do not endure them, but rather where D there are battles, and strifes, and lawsuits, and slanders, there we hasten.
ε. So, does he rightly turn us away and punish us, when he offers himself to us all, and we resist? It is evident to all. For if you wish to be adorned, he says, whether it be my adornment or the weapons that you put on—the garment, that is—or to be feasted, my table, or to travel, my road, or to inherit, my inheritance, or to enter my fatherland, or the city of which I am the craftsman and builder, the house, into [my] tents. I do not give you what you ask for as a wage, but I owe you the wage for this very thing, if you want to use it for all my purposes. What could be equal to this generosity? I am father, I am brother, I am bridegroom, I am home, I am food, I am clothing, I am root, I am foundation, I am everything, though I have need of nothing. I am also a servant. For I came to serve, not to be served. I am also a friend, and a member, and a head, and a brother, and a sister, and a mother, all I am. Only have me for your own. I am poor for your sake, and a vagabond for your sake; I am on the cross for your sake, and in the tomb for your sake; above I intercede for you to the Father, and below I came as an ambassador from the Father. You are all, both brother, and co-heir, and friend, and member. What more do you want? I do not turn away the one who loves; I do not drain the world; why draw water with a broken vessel? For this is what toiling for the present life is. Why do you labor in vain? Why do you run in vain? Does not every art have an end? It is evident to all. Show me also the end of your worldly diligence. But you have none. For vanity of vanities, all is vanity. Let us go to the tombs, show me the father, show me the wife. Where is he who is clothed in gold? The one who sits upon a chariot; the soldier; the one who bears the belt; the herald; those who slay, and those who are cast into prisons; the one who put to death whom he wished, and released whom he wished? I see nothing but bones, and a moth, and a spider; all
those things are earth, all those things are a myth, all are a dream and a shadow, and mere narrative, and a painting; or rather, not even a painting. For the painting we see even in an image; but here, not even that. And would that the evils went only so far! But as it is, the matters of honor, and luxury, and outward show, go only as far as a shadow and words; but the things resulting from them do not stop at a shadow and words, but they remain and will pass with us to that place, and will be manifest to all—the rapacities, the covetousness, the fornications, the adulteries, the ten thousand evils; these are not in an image, nor in ash, but written on high, both words and deeds. With what eyes, then, shall we look upon Christ? For if one would not endure to see a father, being conscious to himself of having sinned against him, how shall we look back then upon One who is infinitely more gentle than a father? How shall we endure it? For we shall stand before the tribunal of Christ, and the exact examination of all things will take place. If anyone disbelieves in the coming judgment, let him look at the things present, those in the prisons, those in the mines, those in the dunghills, those possessed by demons, those who are
HOMILY LXXVII. Now learn the parable from the fig tree. When its branch has already become tender, and brings forth leaves, you know that the summer is near. So also you, when you see all these things, know that it is near, at the doors.
1. Since He said, that immediately after the tribulation of those days, and they were seeking to know after how much time this would be, and they were desirous to know the very day, for this reason He sets forth the example of the fig tree, showing that the interval is not long, but that the presence [of these events] will follow immediately; which, indeed, He signified not only by the parable, but also by the words after these, saying: "Know that it is near, at the doors." From this He also prophesies another thing: a spiritual summer, and a calm that will exist on that day for the righteous, after the present winter; but for the sinners, the opposite, a winter after the summer; which He signified in what follows by saying that while they were living in luxury, the day would come upon them. He did not put forward this [parable] of the fig tree to signify the interval—for it was possible to set that forth in another way—but that from this [instance] also He might confirm the word that it will in any case come to pass. For just as this comes to pass by necessity, so also that. And for wherever He wishes to say that a thing will absolutely come to pass, He brings natural necessities into the middle, both Himself, and the blessed Paul imitating Him. For this reason, when discussing the resurrection, he says: "Unless the grain of wheat falling into the earth dies, it remains alone; but if it die, it brings forth much fruit." From which also the blessed Paul, having been instructed, uses the same example, discussing the resurrection with the Corinthians: "Foolish one," he says, "you, what you sow is not made alive unless it die." Then, so that they might not quickly return to it and ask, "When?" he brings them to the memory of the things past, saying: "Truly I say to you, this generation will not pass away, until all these things come to pass." All these things—which? Tell me. The things of Jerusalem, the things of the wars, the famines, the pestilences, the earthquakes, the pseudo-christs, the false prophets, the spreading of the Gospel everywhere, the seditions, the disturb-
- ances—not merely to learn, but to inquire. For that he said this is why is evident; notice how, after the resurrection, since he saw they had become more inquisitive, he silenced them all the more. For now A he has spoken of many and infinite proofs; but then, simply, "It is not for you to know times or seasons." Then, lest they say, "We have been left at a loss, we have been despised, we are not even worthy of this," he says, "Which the Father has put in His own authority." For He cared greatly for honoring them and for concealing nothing from them. For this reason, He assigns this to His Father, and by making the matter fearful, and by walling them off from the answer through the inquiry; for if this is not the case, but He is ignorant, when will He know? Will it be with us? And who would say this? And he knows the Father clearly, and as clearly as He knows the Son; but He is ignorant of the day? Then, the Spirit searches even the depths of God, but He Himself does not even know the time of the judgment? But He knows how one must judge, and He understands the secrets of each person; yet that which is far more trivial than this, was He to be ignorant of it? And how, if "all things were made through Him, and without Him was not anything made," was B He ignorant of the day? For He who made the ages, it is evident that He also made the times; and if the times, then also the day; how then is He ignorant of that which He made?
β. And do you indeed claim to know Him and His essence, but you do not know the day for the Son, the Son who is always in the bosom of the Father? And yet the essence of the day is far greater, and infinitely greater. How then, while granting to yourselves the greater thing, do you not concede the lesser to the Son, in whom are all the treasures of wisdom and knowledge hidden? But neither do you know what the essence of God is, even if you rave about these things ten thousand times; nor is the Son ignorant of the day, but indeed He understands it very well. For this reason, having spoken of everything, and of the times, and of the seasons, and having brought them to the very doors—"For," He says, "it is near, at the doors"—He kept silent about the day. For if you should ask for the day and the hour, you shall not hear it from me, He says; but if for the seasons and the preludes, I will tell you everything without concealing anything, with accuracy. That I am not ignorant, I have shown through many things, having spoken of the intervals, and of all the things that are to happen, and of as much as there is from this time until the day itself (for this was declared by the parable of the fig tree); and I have brought you to its very entryways; but if I do not open the doors for you, this too I do for your benefit. And in order that you may learn from another source that it was not out of ignorance that He remained silent, notice how, together with the things already mentioned, He adds yet another sign: "And as it was in the days of Noah, eating and drinking, marrying and giving in marriage, until the day that the flood came and took them all away, so shall the coming of the Son of Man be." These things He said to show that He will come suddenly C and unexpectedly, while most are living in luxury. For Paul also says this, writing thus: "When they say peace and safety, then sudden destruction comes upon them"; and manifesting the unexpectedness, he said: "As the labor pains upon a woman with child." How then does he say, "after the tribulation of those days"? For if there is luxury, then, and peace, and D security, as Paul says, how does he speak of "after the tribulation of those days"? If there is luxury, then, and peace, and luxury is the opposite of tribulation, and it was peaceful. And because of this, He said, "When they say peace and safety," then [743] He said, "When there shall be peace," but, "When they say peace and safety," meaning that they are unconscious of it, as in the time of Noah, because he was living in luxury in the midst of such evils. But not the righteous, but the lawless are living in grief. From this he shows that the luxury of the Antichrist will be for those who are lawless and who are mindful of their own salvation. Then, gluttony, revelries, and drunkenness. And He sets forth a paradigm that is most suitable to the matter. For just as when the ark was being built, they did not believe, but everything was being proclaimed beforehand, yet they were not looking at it, nor was there any evil being expected, so they were living in luxury; so also now, the Antichrist is visible, and the punishments are at the consummation, and the vengeance is unbearable; but those who are possessed by the drunkenness of wickedness will not even become aware of the fear of what is to come. And therefore Paul says: "As labor pains upon a woman with child, so shall the fear be present to them, and it shall be inescapable." And why did He say, "upon the Sodomites, evils"? He wished to provide a generic example, and once it had been predicted, it was denied. For this reason, since with the many the things to come are disbelieved, because they are proved by the things that have already passed, He is hardening their minds. Along with the things mentioned, He has also done the former. Then again He sets another sign, by which He shows through all things that He is not ignorant of the [744] day, but brings it about. And this is the sign: "Then two shall be in the field; one is taken, and one is left. Two women shall be grinding at the mill; one is taken, and one is left. Watch therefore, for you do not know at what hour the Lord comes." These are all things, and how to know they are examples, and He is leading them away from their questioning. For because of this He said, "And as in the days of Noah," for this reason also, "Two in the bed," doing this, to show that so unexpectedly, so carefree as they are, it will come; and "Two grinding," which is a thing not to be worried about. And with these, "That both servants and masters are taken and left, and brothers and those in one bed, and these are of the same rank as those." As in the Old Testament it says: "From the one sitting on the throne, unto the captive woman," who is at the mill. Since He said that it is with difficulty that the rich are saved, He shows that not all of these perish, but the poor are all saved, and not all of the former and these are saved and perish. And He intends to reveal that it will be at night that the coming occurs. For Luke also says this. See that He knows all things with accuracy; and then again, lest they ask, He added: "Watch, for you do not know at what hour the Lord comes." Not because He does not know, no, but that He knows. For when He brings them almost to the hour, and stands firm, again He leads them away from their questioning, wishing for them to be anxious to be constant. For He says to them, Watch, showing that
for this cause He was unwilling to tell them. 43. But know this, that if the master of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken through. 44. Therefore be ye also ready, for in such an hour as ye think not, the Son of man cometh. For this reason He does not tell them, in order that they may watch, and may be always ready; for this reason He says, when you do not expect it, then He will come, wishing them to be anxious and always in virtue. And what He says is this: If the many knew when they would die, they would certainly have been diligent at that hour. 3. That they may not be diligent only then, for this reason He mentions neither the time of the death of all, nor of each one, wishing them to be always in expectation of this, that they may always be diligent. Wherefore He also made the end of each person’s life uncertain. Then He openly calls Himself Lord, having nowhere spoken so clearly. Here He seems to me even to put to shame the sluggish, because they do not show even as much diligence concerning their souls as those who expect a thief show concerning their wealth. For those persons, when they expect one, watch, and suffer nothing of what is within to be pillaged; but you, although knowing that He will come, and that He will certainly come, do not remain watching, He says, and prepared, so as not to be carried off from here unprepared. For this reason the day comes upon the sleepers for their destruction. For just as that man, had he known, would have escaped; so also you, if you were ready, will escape. Then, since He has brought into their minds the memory of the judgment, He turns His discourse henceforth to the teachers, discussing B regarding punishment and rewards; and having placed those who perform their duties first, He ends with those who fail, closing the discourse with that which is fearful. Wherefore He says this first: 45. Who then is that faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46. Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, that he shall make him ruler over all his goods. Does this too indicate ignorance, tell me? For if, because He said, Neither doth the Son know, you say He is ignorant; since He said, Who then, what would you say? Or do you say He is ignorant of this too? Far from it. No one, not even those bereft of their wits, would say this; although there one can at least speak of a cause, whereas here not even that is possible. What, then, when He says, Peter, lovest thou me? asking, did He not know even this? Or when He says, Where have ye laid him? And the Father also will be found uttering such things. For He too says: Adam, where art thou? and, the cry of Sodom and Gomorrah is increased towards me. I will go down therefore, and see if they be finished according to their cry, which cometh to me; and if not, that I may know. And elsewhere He says: If perhaps they will hear, if perhaps they will understand. And in the Gospel, Perhaps they will reverence my son; all of which were words of ignorance. But He did not say these things because He was ignorant, but to manage things as was appropriate; in the case of Adam, that He might lead him to an apology for his sin; in the case of the Sodomites, that He might teach us never to judge C before we are present at the events themselves; in the case of the prophet, that the prediction might not appear to the foolish to be some kind of necessity, so as to involve disobedience, but in the parable of the Gospel, that He might show it was fitting that He should send His Son; here, however, that He might not have them inquiring too curiously, and that He might show how rare and precious that knowledge is. And see how this word points out the ignorance, if one were to suppose Him ignorant of whom He appoints. For He declares him blessed: For blessed, He says, is that servant; nor does He say, who is this? for He says, who is he whom his lord shall appoint? or, Blessed is he whom he shall find so doing. D But these words are not said only of money; but also of word and of virtue, of the gifts and the stewardship committed to each. This parable may also apply very well to magistrates. For everyone has that which belongs to common use, and ought to contribute to the common benefit. Whether you have wisdom, or authority, or wealth, or anything else, let it not be for the detriment of the other servants, nor let it be for your own destruction. Therefore He requires both from him, both prudence and fidelity. For sin takes its origin from madness. He calls him faithful, because he expended nothing of his lord’s things on his own matters, or spent them wrongly; and prudent, because he had administered what was committed to him. For both are needed by us, that is, that we perform what the Lord has entrusted to us, and that we dispense them opportunely. For if one is absent, the other fails. If one is faithful, yet does not guard against wasting good things superfluously, the sin is great; if he knows how to dispense rightly, but is a thief, the crime is again not small. Let us hear this, you who have money. He is not addressing only the doctors, but also the rich. For to both are riches committed; to the doctors those which are necessary; to you those which are of less value. If, while the doctors scatter greater things, you are not willing to show liberality even in lesser things; nay rather, with what [alt-version omitted] freedom of speech (for you are giving away another's), will you have any defense? But meanwhile, before their punishment who do evil, let us hear him who has behaved himself well: Verily I say unto you, he shall make him ruler over all his goods. What could be greater than this honor? What account can this dignity, this greatness possibly attain, when the King of the heavens, whose all things are, appoints a man over all His goods? Therefore he is himself prudent, because he knows how not to let go great things; but because he had acted temperately, he attained the heavens. 4. Then, as He always does, not with reward from stored-up goods, but with the threat of severe punishment, He corrects those who hear: therefore He subjoins: 48. But if that evil servant shall say in his heart, My lord delayeth his coming, 49. and shall begin to beat his fellow-servants, and to eat and drink with the drunken: 50. and
it is on account of the servant’s wickedness. Since, in the case of the prudent and faithful one, A why did not this thought enter his mind? For even if the Master delays, O wretched man, are you expecting him to come at all? Why then are you not anxious? From this, then, we learn that He does not even delay. For this judgment is not the Master’s, but the wicked servant’s opinion; and for this reason he is accused. For that He does not delay, hear Paul saying: "The Lord is at hand; be anxious for nothing," and, "He that is coming shall come, and shall not delay." But you, listen to the subsequent words, and learn how He continuously reminds them of the ignorance of the day, showing that this is useful for the servants, and sufficient to awaken and arouse them. For what if some gained nothing from this? Indeed, not even from other beneficial things did some profit, but nevertheless He does not cease doing what belongs to Him. What, then, does He say afterwards? "He shall come in a day in which he expects not, and in an hour that he knows not, and shall cut him asunder." Do you see how He puts this everywhere, the ignorance [of the time], showing it to be useful, and by this means making them always competitive? For this is His concern: that we should always be alert; and since we are always relaxing in our luxuries, but are more B restrained in our misfortunes, for this reason He says this everywhere, that whenever there is relief, then come the terrible things. And just as above He made this clear by means of Noah, so also here He says, "When that servant is drunk, when he beats them," the punishment is unbearable. But let us not look only at the punishment laid up for him, but let us also consider this: lest we ourselves, doing the same things, be caught. For indeed, those who have wealth and do not give to those in need resemble this man. For you too are a steward of your own money, no less than he who administers the funds of the Church. Just as, then, he has no authority to give away indiscriminately and however he pleases what you have given for the poor, since it was given for the maintenance of the poor, so neither do you with yours. Even if you have inherited a patrimonial estate, and thus you have all that you have, even so, everything belongs to God. Furthermore, you, for your part, wish for what you have given to be administered with precision; and do you not think that God will demand His own from us with greater harshness, rather than suffer them to be simply wasted? It is C not so, it is not. For indeed, for this very reason He even left these things with you, so that you might give food to them in due season. What is "in due season"? To those in need, to those who hunger. For just as you have given to your fellow-servant to manage, so also the Master wishes you to spend these things for a necessary purpose. For this reason, although He was able to take them back, He left them, so that you might have an opportunity to manifest virtue; so that by placing you in need of one another, He might make the love toward one another more fervent. But you, having received, not only do not give, but also beat them. Yet if not giving is a crime, what excuse does beating them bring?
ε΄. This seems to me to be what He is saying, hinting at the insolent and the greedy, and showing great indignation when those whom they were commanded to feed are the very ones they beat. It seems to me also that He is D hinting at those who live in luxury here; for indeed, a great punishment is laid up for luxury.
Homily LXXVIII
A Let there, then, be two paths of an excellent life; and let one of them make him who pursues it good, and the other let it make his neighbor good as well. Let us see which one is more approved, and leads us to the pinnacle of virtue. He, indeed, who seeks only his own things will receive countless charges from Paul—or rather, when I say from Paul, I mean from Christ—but this one receives praises and crowns. Whence is this clear? Hear what He says to the one and what to the other. "Let no one seek his own, but each one the things of his neighbor" (1 Cor. 10:24). Do you see how He cast out the one and brought in the other? Again, "Let each of you please his neighbor for his good unto edification" (Rom. 15:2). Then follows also the unspeakable praise, joined with exhortation: "For even Christ did not please Himself" (Ibid. v. 3). These votes are already sufficient to show the victory; but so that this may be proven even in abundance, let us see which of the good deeds rest with us, and which pass from us to others. Fasting, then, and sleeping on the ground, and practicing virginity, and continence bring the gain to those performing them alone; but those things that pass from us to our neighbor are alms, teaching, love. B Hear therefore Paul saying even here: "If I bestow my goods to feed the poor, and if I give my body to be burned, but have not love, I profit nothing" (1 Cor. 13:3).
Do you see it being brilliantly proclaimed and crowned in itself? But if you wish, let us compare them a third time. Let one man fast, and be continent, and witness, and be burned; let another man defer martyrdom for the sake of his neighbor’s edification, and not only defer it, but go on living without martyrdom: who shall be more approved after their departure from here? We have no need of many words here, nor of a long discourse. For the blessed Paul is present, passing the vote and saying: "To depart and be with Christ, which is far better, yet to remain in the flesh is more necessary for your sake" (Phil. 1:24). C And he preferred the edification of his neighbor to his departure to Christ. For this is most truly to be with Christ: to do His will; and His will is nothing so much as that which is profitable to one's neighbor. Would you have me state a fourth proof of this? "Peter, do you love Me?" He says; "feed My sheep." And having asked him a third time, He said this was the proof of friendship. This is not said to priests only, but to each of us who has been entrusted even with a small flock. For do not despise it because it is small; for "My Father," He says, "was well pleased in them" (Luke 12:32). Each of us has a sheep; let him lead it to the appropriate pastures. Let the man, rising from his bed, seek nothing else but how he may do or say something through which he will make the entire household more devout. Let the wife, in turn, be a keeper of the house, but before this concern, let her have a D more necessary care: how to govern those who compose the entire family; but let her have a concern more necessary than this—how all that pertains to the kingdom of heaven may be carried out by the whole household. For if we bother to arrange even secular matters before domestic ones—things that must be settled for the sake of the king—lest, if we neglect them, we be bound and dragged into the forum and visited with great disgrace, how much more should those things that are owed to the God of all be settled in spiritual matters, that we may not be led by them to where there is wailing and gnashing of teeth. We seek these virtues which are both saving for us and useful to our neighbor. Such is alms, such is prayer; or rather, these receive strength and wings from that. "Prayers," he says, "and alms have ascended for a memorial before God" (Acts 10:4). Not prayer alone, but fasting also receives strength. If it is without alms, to fast is of no value; but a man of this sort is worse than a glutton and a drunkard, and so much the worse, as cruelty is worse than luxury. Why do I speak of fasting? Even if you be chaste, even if you observe virginity, if you do not have alms, you are outside the bridechamber of the Bridegroom. And how is this equal to virginity, which was not even established by law in the New Testament because of its excellence? Yet he is cast out, unless he has alms joined to it. If, then, virgins, because they did not have alms, were cast out from the bridal chamber, who can obtain mercy if destitute of them? No one, indeed; but for him who does not cultivate them, it is absolutely necessary to perish. For in secular matters no one lives for himself alone, but the craftsman, the soldier, the farmer, the merchant, contributes to the public utility and convenience; so it must be observed much more in spiritual matters. It is most living to act thus: whereas to live only for oneself, despising all, is useless and superfluous, not a man, nor of our kind. What then, you will ask, if I neglect my own affairs and care for others? You certainly cannot, nor can he who cares for the affairs of others neglect his own. For he who cares for the affairs of others offends no one, helps all, and does his part; he steals nothing, will not be accused, will not bear false witness; he will say: "Who is weak, and I am not weak? Who is made to stumble, and I do not burn?" (2 Cor. 11:29). If we truly care for others, we will care for ourselves. If we carry out our duty to all, we will not be able to fail; and if we are persuaded that we cannot obtain salvation unless we look to the common utility, then, seeing this, and together with him who buried his talent, let us rather choose the path which leads to eternal life—which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
HOMILY LXXVIII
"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five were wise, and five were foolish, which took no oil, says he. But the wise took oil in their vessels with their lamps. While the bridegroom tarried, and the rest."
A α'. These parables are similar to the former one concerning the faithful and the ungrateful servant who had devoured his master’s goods. For there are four in all, concerning these same things, admonishing us in different ways; I mean, concerning the diligence of almsgiving, and the duty of benefiting one’s neighbor in every way we can, as it is impossible to be saved otherwise. Yet here, he speaks more generally about every kind of benefit which one ought to show to one’s neighbor; but in the case of the virgins, he speaks specifically of almsgiving in matters of money, and more severely than in the former parable. For there, he punishes the one who strikes, and is drunken, and who scatters and destroys his master’s goods; but here, he punishes also the one who does not benefit, nor lavishly empty out what he has upon those in need. For they did have oil, but not in abundance; therefore, they are punished.
But for what reason does he introduce this parable upon the person of the virgins, and not just postulate any person whatsoever? He had spoken great things about virginity, saying: "There are eunuchs, which have made themselves eunuchs for the kingdom of heaven; and he that is able to receive it, let him receive it." He knows also that many people hold a high opinion of it. And indeed, the thing is by nature great, and it B is shown to be so from the fact that it was not achieved in the Old Testament by those ancient and holy men, nor did it come under the necessity of the law in the New. For he did not command this, but committed it to the free choice of those who hear. Therefore also Paul says: "Now concerning virgins I have no commandment of the Lord," meaning: I commend him who achieves it, but I do not force him who does not wish to, nor do I make the matter a commandment.
Since, then, the matter was great and held in high esteem by many, lest anyone who had achieved this, should feel as though he had achieved everything and neglect the rest, he sets forth this parable, sufficient to persuade us that virginity—even if it has everything else—if it be destitute of the virtues that come from almsgiving, is cast out along with the harlots, and he places the inhuman and unmerciful person alongside them. And very reasonably too; for the one was overcome by the desire for bodies, but they by the desire for money. And the desire for bodies and the desire for money are not equal; but the desire for bodies is by far more piercing and tyrannical. Therefore, the weaker the antagonist, the more inexcusable are those who are defeated. For this reason, he calls them foolish, because, having endured the greater struggle, they betrayed the whole for the sake of the lesser. C And he calls the lamps here the gift of virginity itself, the purity of holiness; and the oil, the philanthropy, the almsgiving, the help rendered to those in need. "While the bridegroom tarried, they all slumbered and slept." He shows not a few
A of these things were gained by them, just as they were not gained by those others either. For as soon as they heard these things and departed, the bridegroom arrived; and those who were ready entered in with him, but the others were excluded. After many labors, after ten thousand sweats and that intolerable struggle, and the trophies which they had erected against their own raging nature, being put to shame and with their lamps extinguished, they withdrew with heads bowed down. For nothing is more dim than virginity that has not mercy; and thus many are accustomed to call the unmerciful "dark." Where, then, is the benefit of virginity when they did not see the bridegroom, and when they knocked they did not succeed, but heard that terrible word, "Depart, I know you not"? And when He Himself says this, nothing else is left but hell and the intolerable punishment; or rather, this word is more grievous even than hell itself. He said this word also to those who work iniquity. B "Watch therefore, for you know neither the day nor the hour." Do you see how He continually adds this, showing the usefulness of being ignorant of the time of one's departure from here? Where now are those who are slothful throughout their whole lives, but when they are accused by us, say, "At the time of my death I shall leave it to those in need"? Let them hear these words, and let them be corrected. For even at that time many fell away from this, having been snatched away suddenly, and not even allowed to give instructions to their own kin regarding what they wished. This parable, then, is spoken for the sake of almsgiving through wealth; but the one that follows it is for those who do not wish to benefit their neighbors either by money, or by word, or by patronage, or by anything else whatsoever, but who hide everything. And why is it that this parable introduces a king, while the other introduces a bridegroom? So that you might learn how closely Christ is related to the virgins who strip themselves of their possessions; for this is what virginity is. Wherefore Paul also sets this as the definition C of the matter. "The unmarried woman," he says, "is concerned about the things of the Lord"; and, "For decency and constant attendance upon the Lord without distraction." These are the things we exhort, he says. If, however, in Luke the parable of the talents is set forth differently, it must be said that this is one thing, and that is another. For in that one, from a single capital, different revenues were produced; for from one pound one brought five, and another ten, and therefore they did not receive the same rewards; but here, the reverse is true, and therefore the crown is equal. For he who received two, gave back two, and he who received the five, likewise; but there, since from the same subject one made a greater and the other a lesser profit, it is reasonable that they should not partake of the prizes in the same way. But see Him everywhere not immediately demanding. For even in the case of the vineyard, He let it out to husbandmen and went abroad; and here He entrusted them and went abroad, so that you might learn His longsuffering. D To me, however, it seems that He is saying these things as an allusion to the resurrection. But here there are no longer husbandmen and a vineyard, but everyone is a laborer. For He is not speaking only to the rulers, nor only to the Jews, but to all. And those who bring them forward acknowledge gratefully both their own and their Master's. And the one says, "Lord, You gave me five talents"; and the other says, "two"; showing that they received the opportunity for the work from Him, and they owe Him much thanks and the whole
A of the body’s strength, and mind, and understanding, so that we may use all these things both for our own salvation and for the benefit of our neighbors. For speech and thanksgiving are not only useful to us for a hymn, but also profitable for instruction and exhortation. If we use them for this purpose, we have imitated the Master; but if for the contrary, the devil. For even Peter, when he confessed Christ, was called blessed as having spoken the things of the Father; but when he declined the cross and forbade it, he was rebuked severely, as thinking the things of the devil. And if, where there was ignorance, the spoken word incurred such great accusation, what pardon shall we have when we sin much willingly? Let us, therefore, utter such things, that the words may be known from the very source to be Christ’s. For it is not even if I merely say, "Arise and walk," nor if I say, "Tabitha, arise," that I am then speaking the things of Christ; but much more so if, when reviled, I bless, and if, when insulted, I pray for the one insulting me. I was saying recently that our tongue is a hand touching the feet of God; but now I say much more, that our tongue is a tongue imitating Christ’s, if it shows the proper precision, if we utter what He wishes. And what is it that He wishes us to utter? Words full of gentleness and meekness; just as He Himself spoke, saying to those who insulted Him, "I do not have a demon," B and again, "If I have spoken evil, bear witness to the evil." If you also speak thus, if you speak for the correction of your neighbors, you possess a tongue resembling His. And God Himself says this: "For he who brings forth the precious from the worthless shall be as My mouth," He says. When, therefore, your tongue is as the tongue of Christ, and your mouth becomes the mouth of the Father, and you are a temple of the Holy Spirit, what equal honor could there ever be to this? For not even if your mouth were made of gold, nor if it were of precious stones, was it ever going to shine as it does now, illuminated by the beauty of gentleness. For what is more desirable than a mouth that knows not how to revile, but has practiced how to bless and speak kindly? And if you do not yet endure to bless one who curses you, keep silent, and succeed in this for the time being; and advancing on your way and making urgency as you ought, you will reach that point, and you will possess a mouth such as we have described.
C 5. And do not think it bold to say such things. For the Master is a lover of mankind, and the gift becomes one of His goodness. It is bold to have a mouth resembling the devil, to possess a tongue like a wicked demon, especially for one who partakes of such mysteries, and shares in the flesh of the Master. Therefore, considering these things, become according to Him to the best of your ability. No longer will the devil be able even to look against you when you have become such. For he recognizes the royal character; he knows the weapons of Christ, by which he was defeated. And what are these? Gentleness and meekness. For even when he attacked Him on the mountain and cast Him down and stretched Him out, he did not recognize that it was Christ, but he drew Him in by these words, he pulled Him in by gentleness, he routed Him by meekness. Do this also yourself; if you see a man having become a devil, and coming towards you, so also do you conquer. Christ gave you D the authority and you are to that measure of yourself. Do not fear hearing this. It is a devilish thing to happen not to be His. Speak, therefore, as He did, and you have become as He was, being a man. Therefore, that is the greater grace; but here there is labor and sweat. Teach your soul to fashion for itself a mouth like Christ’s. It can craft such things, if it wishes, the art is not difficult. And how is such a thing fashioned, you say? By what kind of colors? By what kind of materials? A by none; but by virtue alone, and kindness, and self-restraint. Let us see how the devil’s mouth is fashioned, and let us never create that. How is it fashioned? By arrogance, by insult, by envy, by malice. "For when someone utters words, he takes them from the tongues of those people." What pardon shall we have, even less shall we escape punishment, when the tongue that has been deemed worthy of tasting the Master's flesh is seen emitting that which is the devil's? Do not abandon it, but use all diligence to train it to imitate its Master. For if we train it to this, with great boldness He will place us before the judgment seat of Christ. "If you do not speak thus, you will not even be heard by His judge." For just as, when a Roman happens to be the judge, those who are heard arguing are those who know how to speak in that manner, so also Christ will not listen to you, nor give heed, if you do not know how to speak as He usually hears, the King our Master. Let us hasten to imitate that tongue. If you fall into sorrow, take heed that the tyranny of despondency does not distort your mouth, but speak B as Christ did. For even He himself fell into sorrow and wept for Lazarus and for Judas. And if you fall into fear, seek to speak again as He did. For He also fell into fear according to the dispensation of the word. And say to yourself, "Yet not as I wish, but as You will." And if you fall into troubles and sorrow, and these things happen as Christ experienced them. For He was also troubled and sorrowful, and he says, "My soul is sorrowful even unto death." And He provided you with all these examples, so that you might keep them as signs, and those He gave you not to perish. In this way you will be able to have a mouth resembling His mouth, when you walk on the path, in our daily life showing a like tongue, the signs that are in sorrow, in anger, in grief, keeping them. How many are there who desire to see His form! Behold, not only to see, but to be according to Him, and let us exert ourselves. A prophet’s mouth is not greeted C in such a way, as the mouth of gentle and humble men. "Many will say to Me," He says, "In Your name we prophesied; and I will say to them: I do not know you." But of Moses, it is said that he was very gentle and meek (for "the man Moses," it says, "was the meekest of all men who were upon the earth"), so he greeted and kissed, as if face to face, and spoke mouth to mouth D [alt-version omitted]
as to a friend, as if he were speaking to a friend. You will not command demons now, but you will command the fire of Gehenna then, if you have a mouth resembling the mouth of Christ. You will command the abyss of fire and will say, "Silence, be muzzled," and with great boldness you will ascend into heaven; which may we all attain, through the grace and kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, dominion, and honor, now and always, and for ages of ages. Amen.
HOMILY LXXIX
A "When, however, the Son of Man comes in his glory, and all the holy angels with him, then he will sit upon his glorious throne, and will separate the sheep from the goats; and he will accept those, because when he was hungry they fed him, and when he was thirsty they gave him to drink, and when he was a stranger they took him in, and when he was naked they clothed him, and when he was sick they visited him, and when he was in prison they came to him; and he will give the kingdom to them. But those who failed in the opposite, he will send into the eternal fire, prepared for the devil and his angels."
B 1. Let us hear these sweetest words, which we do not cease to turn over in our minds, now with all eagerness and compunction, for the discourse ended on this very subject; and with good reason. For it is a discourse full of philanthropy and mercy. Therefore, he spoke about this differently in what preceded, and here, finally, he speaks in a way that is clearer and more forceful, not setting forth two or three persons, but the whole world; even though the former ones, through two persons, did not denote two individuals but two parties: one that disobeys, and one that obeys. But here he handles the discourse more dreadfully and more clearly. Therefore, he no longer says, "The kingdom is likened," but he shows himself openly, saying: "When, however, the Son of Man comes in his glory." C For now he has arrived in dishonor, now in insults and reproaches; but then he will sit on his glorious throne. And he constantly mentions glory. For because the cross was near, a thing appearing to be shameful, he therefore elevates the auditor and brings the judgment before his eyes, and places the whole world around it. And not only in this way does he make the discourse fearful, but also by showing the heavens emptied. For all the angels will be present with him, he says, and they themselves will testify how much they ministered, having been sent by the Master for the salvation of men. And that future day D is from every side full of horror. "Then," he says, "all the nations will be gathered"—that is, the entire nature of mankind—"and he will separate them from one another, just as a shepherd separate the sheep." For now they are not separated, but all are mixed together; but the division then will take place with all precision. And for a little while, he separates them by their placement and makes them distinct; then he indicates the character of each by their names, calling some goats and others sheep, in order to show the fruitlessness of the former—for no fruit can come from goats—and the great revenue of the others; for the revenue of sheep is great, from wool, from milk, and from the offspring, of all of which the goat is destitute. But irrational animals have this fruitlessness and fruitfulness by nature; but those men possess it by their own choice; therefore, the latter are punished, and the former are crowned.
A And the servant who was drunken and gluttonous [is separated] from the faithful servant, and the man who hid the talent from those who brought the two, and each one of those who have transgressed from those who have achieved virtue. And this comparison is sometimes made on equal terms, as here and in the case of the virgins; but sometimes from the standpoint of the greater, as when He says: “The men of Nineveh shall rise up and shall condemn this generation, because they repented at the preaching of Jonas; and behold, more than Jonas is here; and the Queen of the South shall condemn this generation, because she came to hear the wisdom of Solomon; and behold, more than Solomon is here.” B And again from the standpoint of one equaling the other, that “they themselves shall be your judges”; and again from that of the greater: “Do you not know that we shall judge angels? How much more the things of this life?” And yet here [it is] from the standpoint of equivalence; for He compares rich with rich, and poor with poor. And not only in this does He show the verdict justly rendered, in that he compares fellow servants who were in the same circumstances, but also in that they did not even obey in those matters in which poverty was no hindrance at all; for instance, in giving a drink to the thirsty, in seeing the bound, in visiting the sick. But having praised those who have succeeded, He shows how great was the love He had for them from the beginning. “For come,” He says, “you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” C Of how many good things is this name worthy—to be blessed, and blessed by the Father? And whence were they deemed worthy of such honor? What is the cause? “I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink,” and so forth. Of how much honor, of how much blessedness are these words [full]? And He did not say, “Accept,” but, “Inherit,” as [something] your own, as [something] ancestral, as belonging to you, as owed to you from above. For before you were born, He says, these things were prepared and made ready for you, since I knew you would be such as you are. And in exchange for what do they receive such things? In exchange for shelter, in exchange for a garment, in exchange for bread, in exchange for cold water, in exchange for a visit, in exchange for an entry into the prison. And indeed, everywhere it is a matter of need; and there is even where there is no need at all. For certainly, as I said, the sick and the bound do not seek only this, but the one [seeks] to be released, and the other to be delivered from his sickness. D But He Himself, being gentle, asks for what is within [our] power; or rather, even less than what is within [our] power, leaving it to us to be generous in the greater portion. But to those [He says]: “Depart from me, you cursed—” no longer “of the Father,” for He Himself did not curse them, but their own works— “into the everlasting fire, prepared, not for you, but for the devil and his angels.” For concerning the kingdom, when He said, “Come, inherit the kingdom,” He added, “prepared for you from the foundation of the world”; but concerning the fire, no longer [so], but, “prepared for the devil.” For I, indeed, prepared the kingdom for you, but the fire no longer for you, but for the devil and his angels; since, however, you cast yourselves [into it], account it yourselves. And not only in this [way], but also through the following words, as if excusing Himself to them, He also sets forth the causes. “For I was hungry, and you did not give me to eat.” For if even an enemy were approaching, would not the sufferings—famine, and cold, and bonds—be sufficient to break and soften the merciless [heart]?
A Abi (Luke 1:5). He says therefore "of the priests," those who were of the high priests. But what did they counsel? That they might take Him by guile, or that they might kill Him? Both; for they feared the people. Wherefore also they awaited for the feast to pass; for they said, "Not in the feast." For the devil, that he might not make the Passion manifest, did not wish it at the Passover; but they, that no tumult might arise. Observe, then, them fearing, not the things of God, nor lest a greater pollution might come to them from the occasion; but everywhere human concerns. Yet, boiling with anger, they changed their minds again. For having said, "Not in the feast," when they found the traitor, they did not wait for the occasion, but slaughtered Him during it. Why did they seize Him then? Both because of what I said—boiling with anger—and they expected to find Him then, and were doing everything as if blinded. Even though He was using their own wickedness for His own dispensation, not for this are they guiltless, but worthy of ten thousand punishments for their intention. When, therefore, it was necessary to release all, even the guilty, then these slew the innocent, who had bestowed ten thousand benefits, and had for a time overlooked the Gentiles for their sake. But, O the philanthropy! Those who were so wicked, those who were [so perverse and] full of ten thousand evils, He again saves, and sends the apostles to be slaughtered on their behalf, and through them offers supplication. "For we act as ambassadors for Christ" (2 Cor. 5:20), he says. Since, therefore, we have such examples, I do not say, "Let us die for our enemies"—for it were necessary to do even this, but since we are weaker, I say this for the time being: If we cannot be generous to friends, let us not envy those who do good. I do not say for now, "Let us do good to those doing us evil"—I desire this, indeed, but since you are more thick-headed, at least do not take revenge. Is our life some stage-play, or hypocrisy? Why do you stand diametrically opposed to the facts? Not without reason were all other things written, and all that He wrought at the very cross, being able to call them back; but that you might imitate His goodness, that you might emulate His philanthropy. For He threw them backward, and restored the servant's ear, and reasoned with them with gentleness; and while high up, He displayed great miracles, turning back the rays of the sun, rending the rocks, raising the dead, frightening the wife of the judge through dreams, exhibiting all mildness in the judgment itself, which was not less able to draw them than the miracles, prophesying ten thousand things in the tribunal, crying out on the cross itself, "Father, forgive them this sin" (Luke 23:34). And having been buried, how much did He show toward their salvation? And having risen, did He not immediately call the Jews? Did He not grant forgiveness of sins? Did He not offer ten thousand good things? What is more paradoxical than this? Those who crucified and were breathing murder, after crucifying Him, have become sons of God. What is equal to this guardianship? Hearing these things, let us cover our faces, because we are so far removed from Him whom we are commanded to imitate. Let us see at least how great the interval is, that we might at least condemn ourselves—waging war on those for whom Christ gave His soul; and not wishing to be reconciled to those for whose sake He did not refuse to be slaughtered; unless this too is some expenditure—and those whom He might reconcile, and not refuse to be slaughtered for, nor refuse the sacrifice and the pouring out of money, which you offer as alms?
4. Remission of injuries and forgetfulness are desired. — Think how harmful it is, and not only will you not refuse to give forgiveness to those who injure you, but you will also run to them, if it be an occasion for you of forgiveness, so that you may find comfort for your own sins. Gentiles often, expecting nothing, have been philosophers in these things; and you, who are going toward such a hope, do you recoil and grow torpid? And what time effects, do you not sustain to do before the time for the sake of God's law, and do you prefer to have your passion extinguished by some reward, rather than by that reward which is the law of God, you are not persuaded to do? But if you say that you are inflamed when you remember the insults, call to memory if you have ever approached one who injured you, and think how many evils you have brought on others. Has he cursed you, has he insulted you? B Reckon with yourself whether you have not insulted others. How then will you obtain forgiveness, when you have not given it to others? But you have said nothing of the kind? But you have heard another saying these things, and have embraced them. And there is no guilt in that. See how great a good is the forgetfulness of injuries, and how God is pleased with this matter? Those who are pleased because they see some being justly chastised by Him, should not rejoice: for even if they are justly punished, it is not proper for you to rejoice. For the prophet says many things accusing, adding: "They have not suffered in the contrition of Joseph" (Amos 6:6); and again, "The neighbor did not go out to lament the one joined to the house" (Mic. 1:11). Although Joseph, that is, the one born of him, was punished, not by God's decree, but you ought to sympathize with them. For if we who are wicked, when we punish a servant, whom we see a fellow-servant laughing at, are even more indignant, and turn our anger upon him: much more does God repeat punishments from them, than He is pleased by the punishments of others. But if you see those whom God punishes, not to be arrogant, but it is proper to sympathize with them, much more those who sin against us. For this is a proof of charity, that He prefers this to all things. For just as in the royal purple those flowers, those precious colors are, which so adorn the cloak; so these are the precious virtues which contain charity. Nothing, however, preserves charity like the forgetfulness of sins that have been committed against us. Does not God cure the one who injured and was injured? Did He not send the one who was injured even to the altar, and afterward to reconciliation and to the table of the Lord (Matt. 5:25)? But do not, therefore, look for him, otherwise you have lost everything. For He has established an ineffable reward for you, so that you may be the one who asks for reconciliation, not as if you are joined by the precept of friendship, but by His zeal; wherefore you depart crowned, having received the prize. You say, what? You have an enemy, and you do not refuse? Is it not sufficient for us, the devil, that we even draw those who are our fellow-men as enemies? Would that he himself did not wish to fight with us, would that he himself, the devil, was not...
away with? If only he also had not wished to war against us; if only that devil did not exist! Do you not know how great is the pleasure after reconciliation? For why, even if it does not appear very great in the midst of enmity? For you will be able to know full well that it is sweeter to love the one who wrongs you than to hate him, once the enmity is dissolved. 5 Why, then, do we imitate the mad, devouring one another and warring against our own flesh? Hear how much discussion there is about this even in the Old Testament. "The ways of those who bear a grudge are unto death." "Man keeps anger for man, and from God he seeks healing." And yet, He allowed an eye for an eye, and a tooth for a tooth: how then does He find fault? Because He allowed those things not so that we might do them to one another, but so that, for fear of suffering them, we might refrain from daring them. And besides, those things concern a momentary kind of anger, whereas to hold a grudge is for a soul that is practicing wickedness. But you have been wronged? But nothing is as great as what you do to yourself by holding a grudge. And besides, it is not even possible for a good man to suffer any evil. For let someone have children and a wife, and let him live a philosophical life, and let him have many occasions for harm, and an abundance of wealth, and the power of office, and many friends, and let him enjoy honor—but let him live philosophically; for this must be added—and let us bring before him the blows of words. And let some wicked man approach him and wrap him in loss: what, then, is that to one who deems wealth to be nothing? Let him kill his children: what is that to one who is philosophizing about the resurrection? Let him slaughter his wife: and what is this to one who has been trained not to mourn those who are asleep?
HOMILY LXXX
"And when Jesus was in Bethany, in the house of Simon the leper, there came to Him a woman having an alabaster jar of very precious ointment, and she poured it on His head as He reclined."
1 This woman appears to be one and the same among all the Evangelists, but she is not; rather, among the three she seems to me to be one and the same, but in John's account no longer; but rather another, a marvelous one, the sister of Lazarus. And the Evangelist does not mention the leprosy of Simon without cause, but to show from where the woman took confidence to approach. For since leprosy was thought to be a very unclean and loathsome disease, and she saw Jesus both having healed the man (for He would not have chosen to stay with the leper) and having lodged with him, she took heart that He would also easily wipe away the uncleanness of her own soul. And he does not just mention the city, Bethany, without reason, but so that you may learn that He comes to His passion willingly. For He who before this was fleeing them, at the very time when their malice was most inflamed, then comes near, as from fifteen stadia away; such was the economy of His withdrawing earlier. Having seen Him, therefore, the woman, and having taken confidence from this, approached. For if the woman with the issue of blood, although conscious of no such thing in herself, yet because of the uncleanness which was thought to be from nature, approached trembling and fearing; how much more...
A should this thought have occurred to them? They had heard the Master saying, "I desire mercy and not sacrifice" (Hos. 6:6), and rebuking the Jews because they neglected the weightier matters, judgment, mercy, and faith; He had also discoursed at length on the mountain about almsgiving. From these things they reasoned with themselves and considered that if He does not accept burnt offerings, nor the ancient worship, much less would He accept the anointing with oil. But while they thought thus, He, who saw her intention, permitted it. For her reverence was great and her zeal ineffable; wherefore, condescending greatly, He allowed the oil to be poured even upon His head. For if He did not refuse to become man, to be gestated in a womb, and to be nourished with milk, why do you marvel that He does not repel this? For just as His Father endured the savor and the smoke, so also He endured the harlot, approving, as I have just said, her intention. For Jacob also anointed a pillar to God, and in the sacrifices oil was brought forward, and the priests were anointed with myrrh. But the disciples, not knowing her purpose, reproved her inopportunely, and by the very things for which they blamed her, they demonstrated the woman's munificence. For by saying that it "could have been sold for three hundred denarii," they showed how much she spent on the ointment, and how great a magnanimity she exhibited. Wherefore He also rebuked them, saying: "Why do you trouble the woman?" And He adds a reason, wishing to remind them again of the passion: "For she has done this for my burial," B He says. And another reason: "For you have the poor always with you, but you do not have me always"; and, "Wherever this gospel shall be preached, this also which she has done shall be told." Do you see how He again foreclaims the departure into the Gentiles, and by this consoles them regarding the death, if such great power is to shine forth after the cross, that the preaching is to be poured out everywhere on the earth? Who then is so wretched as to look against such truth? For see, that which He said has happened; and wherever you go in the entire inhabited world, you will see this action proclaimed. And yet, neither was her face distinguished, nor did she have many witnesses, nor was the event in a theater, but in a house, and in the house of a leper, with only the disciples present.
2. Who then sounded this abroad and caused it to be spread? The power of Him who says these things. For the brave deeds of countless kings and generals, of whom even the memoirs remain, are silenced; and those who have raised up cities, and encompassed them with walls, and won wars, and set up trophies, and enslaved many nations, are not known even by rumor or by name, although they also both raised statues and enacted laws; but that a harlot woman poured out oil in the house of a leper, with ten men present, this all sing throughout the inhabited world, and so much time has passed, and the memory of what happened has not withered; but even Persians, and Indians, and Scythians, and Thracians, and Sauromatae, and the race of the Moors, and those who inhabit the British isles, carry round that which happened in Judea secretly in a house by a woman C who had played the harlot. Great is the philanthropy of the Master. He endures a harlot, a harlot kissing His feet, and wetting them with oil and wiping them with her hair, and He accepts her, and rebukes those who find fault. Nor does He
A disdain even women who have lived as harlots, then He was doing the work of the devil. Why indeed do they mention His distinguishing mark? Because there was also another Judas. And they do not even shrink from saying that he was one of the twelve; thus they hide nothing of what seem to be shameful things. And yet it was possible to say simply that he was one of His disciples; for there were also others. But now they add, "of the twelve," as if to say, of the first choir, of those chosen from the best, of those with Peter and John. For they cared about one thing only, the truth alone, not obscuring what happened. Therefore, they pass over many of the signs, but they hide nothing of what seem to be shameful things, but even if it is a word, or a deed, or anything at all of that kind, they proclaim it with boldness.
B γ. And not these alone, but John himself, who utters higher things, does so as well. For he especially relates even the insults and the reproaches that happened to Him. And behold the great wickedness of Judas, when he comes of his own accord, when he does this for money, and for such an amount of money. But Luke says that he agreed with the commanders. For because the Jews were in sedition, the Romans had set over them those who were to look after their order. For indeed their authority, having been transferred, was by then according to the prophecy. To these, therefore, he approached and said: "What are you willing to give me, and I will deliver Him to you?" And they set for him thirty pieces of silver. And from then on he sought an opportunity to deliver Him. For he feared the crowd, and he wanted C to take Him alone. Oh, the madness! How avarice had utterly blinded him! For he who had often seen Him pass through the midst, and not be held, and had provided many proofs of His Godhead and power, expected to hold Him; and these things—so many and so terrible and so gentle words—charmed him, so as to destroy this wicked concept. For neither at the supper did He cease from this care, but until the last day He discoursed with him about these things.
But he profited nothing. Yet not for this did the Master cease doing His own part. These things, then, let us also know, so that we may not cease doing everything for those who sin and are slothful, admonishing, teaching, exhorting, counseling, even if we gain nothing. For Christ also knew beforehand the uncorrectable nature D of the traitor; and yet He did not cease contributing what was His, and admonishing, and threatening, and lamenting—and nowhere clearly, nor openly, but secretly. And at the very time of the betrayal He even accepted to kiss him; but this profited him nothing. So great an evil is avarice; for this made him both a traitor and a temple-robber. Hear, all you who are avaricious, who have the disease of Judas; hear and guard against the passion. For if he who was with Christ, and performed signs, and enjoyed such great teaching, because he was not delivered from the disease, was brought down into such an abyss; much more will you, who do not even hear the Scriptures, who are always attached to present things, be vulnerable to this passion, if you do not enjoy constant care. Every day he was with Him who had not where to lay His head, and every day he was trained, by works, by words, not to have gold, not silver, not two tunics, and
the enemy of all mankind goes about, grieving that the earth brings forth not gold instead of crops, nor fountains instead of water, nor mountains instead of stones; he can hardly endure barrenness, he loathes A public goods, and is the cause of everything, so that he may gain two obols. He hates everyone, the poor and the rich alike: the poor, lest they approach to ask for something; the rich, because they possess what he does not. All of them he holds to be his own: and as if injured by everyone, so he is angry with everyone. He knows no fullness, he has no conception of satiety, he is the most miserable of all: B just as, conversely, he who is delivered from these things and lives philosophically, is more to be envied than all. For the man of virtue, even if he be a servant, even if he be a prisoner, is the most blessed of all. For no one can do him harm, not even if all the inhabitants of the world were to unite together, moving arms and camps, and making war upon him. But the wicked and base man, even such as we have described, even if he be a king, even if he be laden with ten thousand diadems, will suffer the extremes from anyone he chances to meet. So weak is wickedness; so strong is virtue. C Why then do you lament in poverty? Why do you mourn while keeping a feast? For it is a time of festival. Why do you weep? For poverty is a public celebration, if you are sound of mind. Why do you wail, child? For one must call such a person a child. Did someone strike you? And what of that? He has made you more enduring. But did he take away money? He has cut off the greater part of your burden. But did he damage your reputation? Again you are indicating a form of another kind of liberty. Listen to those of the outsiders who live philosophically and say: D You have suffered no evil, unless you imagine it. But did he take away the house, that great one with its enclosures? But behold, the whole earth is before you, [and] the public buildings, whether you wish to have them for enjoyment or for use. And what is more pleasant or more beautiful than the firmament of heaven? How long will you be poor and needy? It is impossible for him to be rich who is not rich in soul; just as it is impossible for him to be poor who does not have poverty [fixed] in his mind. For if the soul is more sovereign than the body, the less sovereign [things] cannot dispose it toward themselves; but the sovereign one draws the things not so sovereign toward herself and changes them. For the heart, when it receives some injury, disposes the whole body in this way; even if it becomes ill-tempered, it ruins the whole; even if it is well-tempered, it benefits the whole. But if any of the other things is corrupted, while this remains healthy, it easily shakes off the damage of those things. But that I may also make what I say clearer, tell me, what use are green branches when the root is withering? And what harm is there to the leaves that have dried up from above, when this [the root] is healthy? Thus...
Homily LXXXI
Then one of the first [days] of unleavened bread the disciples came to Jesus, saying, Where do you want us to prepare for you to eat the passover? And he said, Go into the city to such a man, and say to him, The Teacher says, My time is near; I am keeping the passover with you along with my disciples.
1. "First of unleavened bread," he calls [the day] before the unleavened bread; for they are accustomed to count the day always from the evening; and he makes mention of this [day] on account of which the passover was to be sacrificed in the evening; for on the fifth [day] of the week they approached. And he [Matthew] calls this the [day] before the unleavened bread, denoting the time at which they approached; but the other [Luke] says this: "And the day of unleavened bread came, on which it was necessary to sacrifice the passover"; by saying "came," he means "it was near," "it was at the doors," clearly making mention of that evening. For from...
that time, he says, "If anyone says anything to you, you shall say that the Lord has need of it." So here too: "The Master says, With you I make the passover." But I do not wonder at this only, that he received him, being a stranger, but that, expecting to draw upon himself such A great enmity and irreconcilable war, he made light of the ill-will of the many. Then, since they did not know, he gives them a sign also, just as the prophet did in the case of Saul, saying: "You shall find a man ascending and bearing an earthen vessel"; and here, "bearing a jar." And observe again the demonstration of his power. For he did not only say, "I make the passover," but he also adds another thing: "My time is near." And he did this, at once continually reminding the disciples of the passion, so that being exercised by the frequency of the prediction, they might practice for what was to happen; and at the same time showing to them, and to that man who received him, and to all the Jews, what I have often said, that he does not come to the passion against his will. He adds, "With my disciples," so that B the preparation might be sufficient, and so that he might not think that he was hiding himself. "And when it was evening, he reclined with the twelve disciples." Alas for the shamelessness of Judas! For even he himself was present there, and came to partake both of the mysteries and of the salt, and he is rebuked at the very table, when, if he had been a beast, he would have become milder. For it is for this reason that the evangelist also indicates that while they were eating, Christ discourses concerning the betrayal, so that both from the time and from the table he might show the wickedness of the traitor. For as the disciples did just as Jesus had commanded them, "when it was evening, he reclined with the twelve. And while they were eating," he says, "he said, Amen I say to you, that one of you will betray me." Before the supper, he even washed his feet. And see how he spares the traitor. For he did not say, "So-and-so will betray me," but, "One of you," in order again to give him an opportunity for repentance by remaining hidden; and he chooses to alarm all, for the sake of saving this man. "Of you twelve," he says, "who are present with me everywhere, whose feet I washed, to whom I promised such things." C A sorrow unbearable then seized that holy choir. And John says, "They were perplexed, and looked at one another, and each of them asked," fearing for himself, although they were conscious of no such thing within themselves; but this man says that "being very sorrowful they began to say to him each one, Is it I, Lord?" And he, answering, said: "He to whom I shall give the piece of bread when I have dipped it." Observe when he exposed him: when he wished to relieve the others of this agitation; for they had even died from fear, and therefore they insisted on asking. And he did this not only wishing to relieve them of the agony, but also wishing to correct the traitor. For since he remained uncorrected after hearing it many times indefinitely, being insensible, wishing to reach him all the more, he removes his mask. For since, being sorrowful, they began to say, "Is it I, Lord?" he answered and said: "He that dips his hand with me in the dish, he shall betray me." D
A But someone will say again, "And if it was good for him not to be born, why did He allow him to come into the midst, and this man and all the wicked?" You ought to blame the wicked, because, being masters of their own destiny not to be such, they have become wicked. You, having omitted this, investigate the things of God and play the busybody, although knowing that no one is wicked by necessity. "But," he says, "the good ought to have been born alone, and there would have been no need for Gehenna, nor for punishment and retribution, nor any trace of wickedness; and the wicked should either not have been born, or having been born, at once departed." B First, then, it is worthy to say to you the apostolic word: "Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?" (Rom. 9, 20). But if you demand reasons, we could say this, that the good are admired more while being among the wicked; for the forbearance and the great philosophy of them is then most clearly shown. But you destroy the arena for contests and struggles by saying these things. "What then?" he says, "so that these may appear good, do others get punished?" Far be it! But [they are punished] because of their own wickedness. For they have not become wicked because they were brought into existence, but because of their own sloth; therefore they are also punished. For how would they not be worthy of punishment, having so many teachers of virtue and gaining nothing from them? For just as the good and noble are worthy of double honor, because they have become upright and have received no injury from the wicked; C so also the base are worthy of double punishment, both because they have become wicked when they could have become good (and those who have become so testify to this) and because they have gained nothing from the good.
But let us see what this wretch says while being called to account by the Master. What then does he say? "Is it I, Rabbi?" And why did he not ask this from the beginning? He thought to escape notice by the statement, "One of you"; but when He made him manifest, he dared to ask again, trusting in the gentleness of the Master, as one who would not rebuke him. It was for this reason that he also called Him Rabbi.
3. The love of money, how perversely it fashions the soul. D O what blindness! To what [a state] it led him! For greed is such—it makes men foolish and senseless, impudent and dogs instead of humans; or rather, more cruel than dogs, and demons instead of dogs. For this man received the devil while he was laying plots, but he betrayed Jesus while He was conferring benefits, having already become a devil in his choice. For senseless, deranged [men], entirely consumed by the love of gain—such is what the insatiable desire for money makes them, just as Judas became. But how is it that Matthew and the others say that when he agreed about the betrayal, then the devil took him; but John says that "After the morsel, Satan entered into him"? And he himself knows this. For earlier he says: "Supper being ended, and the devil having already cast into the heart of Judas that he should betray Him." How then does he say, "After the morsel, Satan entered into him"? Because he does not enter all at once, nor at one go, but makes many attempts at first; which is what happened here too. For having tested him in the beginning, and having approached quietly, when he saw him suitable for receiving [him], then he breathed into him completely, and prevailed over him entirely. But if they were eating the pascha, how were they eating it against the law? For they ought not to have eaten it reclining. What then is this?
It is because they were in A fear and misery, such that everyone is filled with pains more grievous than those of famine. But they do not bite with teeth. Would that they only bit with teeth, and not with the darts of greed, which are more grievous than teeth! For their teeth are weapons and darts. For who would be more pained—one who has been bitten once and immediately healed, or one who is constantly devoured by the teeth of poverty? For involuntary poverty is worse than a furnace and a wild beast. Yet they do not haunt the deserts, as those who are demon-possessed do. Would that they ran to the deserts, and not to the cities! Then all those in the cities could enjoy security. But now, even in this they are more intolerable than those others, because they do in the cities those things which those others do in the deserts, making the cities deserts, and just as if they were in a desert with no one to hinder them, so they plunder the possessions of all. But do they not cast stones at those they meet? And what is that? For it is easy to guard against stones; but who could easily guard against the wounds which they inflict on wretched, poor people by means of paper and ink, by composing documents full of ten thousand blows? B 4. But let us look at how many things they do to themselves as well. They walk naked through the city; for they have no garment of virtue. And if this does not seem shameful to them, that is also a sign of their exceeding madness, that they are not even aware of their own indecency; but when their bodies are stripped they are ashamed, yet they parade about while carrying their souls naked, and take pride in it. And if you wish, I will tell you the cause of this lack of sensation. What then is the cause? They are being stripped in the midst of many others who are also stripped, so they are not even ashamed, just as we ourselves are not in the public baths. For if many were clothed in virtue, then their shame would appear all the greater. Now, however, this is what is most worthy of many tears: that because many are evil, evil is not even a source of shame. For along with other things, the devil has wrought this too—not to allow one to even be aware of evils, but to veil the shame of wickedness by the multitude of those who pursue it; for if it happened that many were philosophizing in the midst of the crowd, such a person would have seen his own nakedness much more clearly. That they are indeed more naked than the demon-possessed is clear from this; and that they also haunt deserts, no one could deny. For the broad and spacious street is more desolate than any wilderness. For even if it has many who walk upon it, yet it has no human beings, but snakes, scorpions, wolves, vipers, and asps. For such are those who pursue wickedness. And this place is not only a desert, but it is also rougher than that one. And this is clear from C what follows. For stones and chasms and mountain peaks do not strike those who climb them as much as plunder and greed strike the souls that pursue them. And that they live by the tombs, just as those who are demon-possessed, or rather, that they themselves are tombs, is clear from this. For what is a tomb? It is a stone that has a dead body lying within it. How then do the bodies of these men differ from those stones? Rather, these are even more pitiable than those. For a stone is not a body that has a dead soul, but these are bodies more senseless than stones, carrying around a dead soul. Wherefore one would not be wrong to call them sepulchers. For our Lord also called the Jews this, and for this reason especially; for He added, saying: *But within they are full of plunder and greed.* Do you wish me to show you, then, how they also cut their own heads with stones? From where, then, first, tell me, do you wish to learn this? From the things [following].
of the money, no one ever heard any of them saying anything of the kind. Thus, the malady arises from sloth alone and from an insensible soul. Therefore, I pray that we may strive to correct all such things, and to transform the passions which arise in each stage of our life into their opposites. If, while sailing through each part of our life, we avoid the labors of virtue, suffering shipwreck everywhere, we shall arrive at the harbor bereft of spiritual cargos, and we shall endure the ultimate punishments. For the present life is like a vast, extended sea. And as in this sea there are various gulfs, containing various storms—the Aegean is dangerous because of its winds; the Tyrrhenian strait, because of its narrowness; the Charybdis near Libya, because of its shallows; the Propontis outside the Euxine Sea, because of its swift and turbulent currents; the regions beyond Gades, because of their desolation and because the places are untrodden and unknown; and other parts for other reasons—so it is also in our own life. The first sea we see is that of childhood, which has much surging because of its lack of understanding, because of its instability, and because it is not yet firmly fixed. For this reason, we set over children tutors and teachers, contributing through diligence what is wanting by nature, just as in the sea [one is guided] through the art of navigation. After this age, the sea of adolescence succeeds, where the winds are violent, like those in the Aegean, as desire increases in us. And this age is especially bereft of correction; not only because it is troubled [by these things]...
HOMILY LXXXII
Matthew 26:26: *And as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples, and said: Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying: Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins.*
1. Oh, the extent of the betrayer’s blindness! While partaking of the mysteries, he remained the same; even while enjoying the most awesome table, he was not changed. And Luke indicates this, saying that after this, Satan entered into him—not as if he despised the Lord’s body, but mocking the shamelessness of the betrayer from that point forward. For the sin became greater from both sides: both because he approached the mysteries with such a disposition, and because, having approached, he did not become better, neither by the fear, nor by the kindness, nor by the honor. Yet Christ did not prevent him, although He knew all things; so that you might learn that He omitted nothing that pertained to his correction. For this reason, both before this and after this, He constantly reminded him and held him back, both through deeds, and through words, and through fear, and through care, and through threats, and through honor. But nothing turned him away from that terrible malady. Therefore, having finally left him, He reminds the disciples again of the slaughter through the mysteries, and in the midst of the banquet He discourses about the Cross, making His passion acceptable to them through the constancy of His foretelling. For if, with so many things happening and being foretold, they were troubled, what would they not have suffered if they had heard none of these things? And as they were eating, He took bread and broke it. Why did He celebrate this mystery precisely at the time of the Passover?
A Because it was the time to introduce the new things, and to give the Passover, according to which He was about to make them spiritual. B And He Himself drank of it. For that they might not, upon hearing these things, say, "What then? Do we drink blood and eat flesh?" and be troubled at that time—(for even when He was discussing these matters previously, many were offended by the very words)—to prevent them from being troubled then, He Himself was the first to do this, leading them calmly into the communion of the mysteries. For this reason, He Himself drank His own blood. What then, you ask; must we also perform that ancient rite? By no means. For this is why He said, "Do this," so as to lead them away from that. For if this produces the forgiveness of sins, as indeed it does, then the former is superfluous thereafter. Therefore, just as with the Jews, so here too He bound the memorial of the favor to the mystery, and thereby closes the mouths of the heretics. For when they say, "Whence is it evident that Christ was sacrificed?" we refute them with other arguments and also by the mysteries. For if Jesus did not die, whose symbols are the things being performed?
B β'. Do you see what great care has been taken, that we should always remember that He died for us? Since those around Marcion, Valentinus, and Manes were about to arise, who would deny this dispensation, He continuously reminds us of the Passion even through the mysteries, so that no one might be deceived—at once saving us, and at the same time instructing us through that holy table. For this is the sum of all good things. This is why Paul also turns this over and over again. Then, after He had delivered it, He says: "I will not drink of this fruit of the vine until that day when I drink it new with you in the kingdom of my Father." C Since He had been talking to them about the Passion and the Cross, He introduces the subject of the resurrection again, bringing the kingdom into the midst, and thus calling His resurrection "new." And why, after rising, did He drink? So that those of grosser understanding might not think the resurrection was a phantasm. For many held this to be the proof of having risen. Therefore, the apostles, when persuading them regarding the resurrection, used to say this: "Who ate and drank with Him." He meant, therefore, that they would see Him raised in glory, and that He would be with them again, and they themselves would bear witness to what had taken place, both by sight and by the facts, saying: "Until I drink it new with you," as you bear witness. For you shall see me risen. What is, "New"? In a new manner, that is, strangely; not a body
A subject to corruptible passions, but a body immortal and incorruptible.
3. What are you saying, Peter? The prophet said, "The sheep shall be scattered"; Christ confirmed what was spoken; and do you say, "No"? Are not the former things enough, when you said, "God be merciful to you" (Matt. 16:22), and were rebuked? Therefore, He lets him fall, educating him from this point to obey Christ in all things, and to esteem His decision more trustworthy than his own conscience. And the others also received no small fruit from his denial, having observed human weakness and the truth of God. For when He predicts anything, it is no longer necessary to be clever, nor to rise up against the multitude. "Boasting," he says, "you shall have in yourself, and not in another" (Gal. 6:4). For whereas he should have prayed and said, "Help us so that we may not be severed," he trusts in himself and says: "Even if all are scandalized in you, yet I will never be; even if all suffer this," he says, "I will not suffer it," which gradually led him toward arrogance. Wishing to curb this, therefore, Christ allowed the denial. For since he did not heed Him, nor the prophet (although He had brought in the prophet precisely so they would not contradict), but since he did not heed the words, he is educated through the deeds. For that He permitted this for the sake of correcting this in him, hear what He says: "But I have prayed for you, that your faith may not fail" (Luke 22:32). For He said this while severely rebuking him, and showing that his fall was more grievous than the others, and in need of greater help. For there were two charges: that he contradicted, and that he set himself above the others; or rather a third, that he ascribed everything to himself. Wishing, therefore, to heal these things, He allowed the fall to occur; and for this reason, leaving the others, He addresses him. "Simon," He says, "Simon, behold, Satan has desired to have you, that he may sift you as wheat" (ibid. v. 31); that is, to disturb, to trouble, to test; "But I have prayed for you, that your faith may not fail." And why, if he desired all, did He not say regarding all, "I have prayed"? Is it not evident that this is what I said before, that rebuking him, and showing that his fall was more grievous than the others, He turns the speech toward him? And why did He not say, "I did not allow," but instead, "I have prayed"? He speaks in a lowly manner, as He is going toward the Passion, so as to show his humanity. For He who built the Church upon his confession, and so fortified it that myriad dangers and deaths could not prevail against it, He who gave to him the keys of the heavens and made him master of such authority, and nowhere needed prayer for these things—(for He did not say, "I prayed," but rather with authority, "I will build my Church, and I will give you the keys of the heavens")—how did He need prayer to steady the swaying soul of one man? For what reason then did He say it this way? Because of the reason I have stated, and also because of their weakness; for they did not yet have the fitting opinion concerning Him. How then did he deny? He did not say, "So that you may not deny," but, "So that the faith may not fail," so that he might not be utterly destroyed. For this has come to pass through His providence. For indeed fear cast out everything; it was immense because God had stripped him of help; and He stripped him, because the disease of arrogance and contradiction was vehement in him. And so, that he might eradicate this disease, He permitted that terror to invade him. For because this disease was vehement in him, he contradicted not only the prophet and Christ, but even afterwards when Christ said, "Amen I say to you, that this night before the cock crows, you shall deny me," he replied: "Even if I must die with you, I will not deny you" (Luke 22:34). Indeed, Luke adds, the more Christ denied it, so much the more did Peter contend. What is this, Peter? When He said, "One of you shall betray me," you were afraid you yourself might be the traitor, and you were compelled to ask regarding your fellow disciple, though you were conscious of none of these things; now, however, when He says, "You will all be scandalized," you contradict, and not only once, but twice and more? B Indeed, Luke says this. Why then did it happen so to him? Through much pride, from much pleasure. For after he was freed from that terror, so that he himself might not be the traitor, and he knew he was not a traitor, he spoke thereafter with confidence, and rose up against others, saying: "Even if all are scandalized, I will not be scandalized." This disease of ambition was in him; for they were disputing at dinner as to who among them was greater; therefore this disease troubled him. Therefore He restrained him, not by compelling him to deny—far from it—but by leaving him empty of His own help, he demonstrated the infirmity of human nature. See, however, how he is humbled after these things. For after the resurrection, when He said, "Do you love me?" (John 21:15-17), he is restrained and, although he dares to contradict, here he kept silent. Again, after the resurrection, when he hears, "It is not for you to know times or moments" (Acts 1:7), he again kept silent, and does not contradict. Then in the upper room, when he heard the voice saying to him, "What God has purified, do not call common" (ibid. 10:15), since he did not clearly know what He meant by that, he kept quiet and did not contend.
4. Will without grace does not act, as neither does grace without will. We know Christ in the Eucharist. But these falls, moreover, he ascribed to himself, saying: "Even if all were scandalized, I will not be scandalized. Even if I must die with you, I will not deny you; when I ought to have said, 'If I enjoy your grace'; but on the contrary, he speaks afterward: 'Why do you look at us, as if by our own power or piety we had made this man walk?' (Acts 3:12)? We receive here the great dogma, that the fervor of man is not sufficient, unless it is aided by grace from above; and likewise, that nothing is of favor from above unless the will to strive is present. And these things are shown by Judas and Peter: the former, being much aided by [Christ's] support, received no fruit from hence, because he was unwilling, nor did he contribute his own; the latter, however, having the purpose of will, fell. For from both, virtue is woven. Therefore I pray, let no one...
A imagine that, because they are asleep—neither being zealous—they can accomplish everything by their own labors. For God neither wishes us to be slothful—for this reason He does not accomplish everything Himself—nor boastful—for this reason He did not give everything to us; but having removed the harmful part of both, He leaves that which is useful for us. For this reason, He also let the chief of the apostles fall, preparing him to be restrained, and whetting him for greater love hereafter. “For to whom more is forgiven,” He says, “he will love more.” Let us therefore obey God in all things, and let us contradict nothing, even if what is said seems to be contrary to our reasoning and our sight; but let His word be more authoritative than both reasoning and sight. Let us do the same in the mysteries, not looking only at what lies before us, but holding fast to His words. For His word is infallible, but our sense is easily deceived. This never failed; that, however, is most often mistaken. Since, therefore, the Word says, “This is my body,” let us both obey and believe, and let us view it with our intellectual eyes. For Christ delivered nothing sensible to us, B but all things are intellectual, yet in sensible objects. Thus also in baptism, the gift is accomplished through a sensible object, the water, but that which is effected is intellectual: the birth and the renewal. For if you were incorporeal, He would have delivered to you the incorporeal gifts themselves, naked; but since the soul is intertwined with a body, He delivers to you the intellectual things through sensible ones. How many now say, “I wish to see His form, His appearance, His garments, His sandals!” Behold, you see Him, you touch Him, you eat Him. And you indeed desire to see His garments; but He gives Himself to you, not only to be seen, but also to be touched, to be eaten, and to be taken within. Let no one, therefore, approach with squeamishness, let no one be faint-hearted; let all be fervent, all burning and aroused. For if the Jews, standing, and having their sandals and staves in their hands, were eating with haste, much more must you be sober. For they were about to depart into Palestine, and for this reason, they had the appearance of travelers; but you are about to set out to heaven.
e. Wherefore one must be vigilant from every quarter; for no small punishment lies in store for those who partake unworthily. Consider how you are indignant against the traitor, C against those who crucified Him. Look, then, lest you also become guilty of the body and blood of Christ. They slaughtered the most holy body, but you receive Him into a filthy soul after such great benefits. For it was not enough for Him to become man, to be slapped and slaughtered, but He also unites Himself to us; and not only by faith, but also in the very deed itself He makes us His body. Who then ought not to be purer than he who partakes of this sacrifice? What solar ray ought the hand not to be that divides this flesh, the mouth that is filled with spiritual fire, the tongue that is reddened with the most fearful blood? Consider with what honor you have been honored; of what a table you partake. That which the angels see and tremble, and dare not even look upon fearlessly because of the lightning that shines forth from it, with this
you have the authority. If you had been entrusted to guard a clean spring of water for a flock, and you then saw a sheep carrying a lot of mud in its mouth, you would not have permitted it to stoop down and muddy the stream; but now, having been entrusted with a spring not of water, but of blood and Spirit, do you see some who are gripped by sin—a sin more grievous than earth and mire—coming forward, and do you not show indignation, nor do you restrain them? And what excuse could you have? B It is for this that God honored you with this honor, so that you might discern such things as these. This is your dignity, this your security, this your entire crown, not that you might walk about clothed in a white and gleaming tunic. And how, you say, am I to know this one or that one? I do not speak of those who are unknown, but of those who are known. Shall I say something more terrifying? It is not so grievous a thing for those who are possessed to be inside, as it is for these whom Paul says have trampled underfoot the Christ, and have considered the blood of the covenant as common, and have insulted the grace of the Spirit. C For the one who has sinned and comes forward is worse than one who is demon-possessed. For those, since they are possessed by a demon, are not punished; but these, whenever they come forward unworthily, are delivered to eternal punishment. Let us not, therefore, drive away only these, but absolutely everyone whom we see coming forward unworthily. Let no one partake who is not a disciple. Let no Judas receive, lest he suffer the fate of Judas. It is the body of Christ and
Homily LXXXIII
Then Jesus comes with them to a place called Gethsemane, and says to the disciples: Sit here, while I go over there and pray. And taking Peter and the two sons of Zebedee, he began to be sorrowful and troubled, and says to them: My soul is sorrowful even unto death; stay here, and watch with me.
1. Because they were constantly clinging to Him, He says for this reason: Stay here, until I go off and pray. For it was His custom to pray apart from them. And He was doing this, teaching us to prepare for ourselves in our prayers quiet and great tranquility. And He takes the three, and says to them: My soul is sorrowful even unto death. For what reason does He not take everyone? So that they might not fall; but [only] these, who had become the spectators of His glory. But yet, even these He leaves, and going a little further, He prays, saying: Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as You will. And He comes to them, D and finds them sleeping, and says to Peter: So, you could not watch with me one hour? Watch and pray, that you may not enter into temptation. The spirit is willing, but the flesh is weak. He does not address Peter particularly because of anything simple, although the others were also sleeping; but He reaches into him even from this, because of the reason which I mentioned earlier. Then, since the others also said the same thing—for when Peter said, "Even if I must die with You, I will not deny You," it is said, "Likewise, all the disciples also said [it]"—He discusses it with them all, rebuking their weakness. For they, choosing to die with Him, could not even watch and grieve with Him who was then grieving, but sleep overcame them. But He prays fervently, so that the event may not appear to be a pretense.
A For if thou desirest, He says, to despise death, thou shalt not be able, until God reaches forth His hand; for the carnal mind draws one down. And again He prayed the same thing, saying: "Father, if this cannot pass away from me, except I drink it, Thy will be done"; showing here that He is in perfect harmony with the will of God, and that it is necessary to follow this everywhere, and to seek this. And coming, He found them sleeping. For besides it being the dead of night, their eyes were also weighed down by sorrow. And for a third time, departing again, He spoke the same words, confirming that He had become man. For the second and third [repetition] is particularly indicative of truth in the Scriptures; just as Joseph said to Pharaoh: "For the dream was doubled to thee?" It happened for the sake of truth, and so that you might be assured B that this will certainly come to pass. On this account He Himself also spoke the same words once, and twice, and a third time, for the sake of confirming the dispensation. And why did He come a second time? To convict them, that they were so overwhelmed by sorrow as not even to perceive His presence. Yet He did not rebuke them, but stood for a little while, showing their unspeakable weakness, in that even when rebuked they could not endure. Nor does He awaken them and rebuke them again, so as not to strike those already stricken, but departing and having prayed, He returns and says: "Sleep on now, and take your rest." And yet it was then that they ought to have been watching; but showing that they would not be able to bear even the sight of the terrible things, but would be put to flight and would depart through fear, and that there is no need of their help, and that it was altogether necessary for Him to be betrayed, "Sleep on now," He says, "and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners." He shows again that what was happening was of the dispensation.
[β.] But not only this, but by saying, "into the hands of sinners," He lifts up their spirits, showing that the deed was of their wickedness, not that He Himself was liable to a fault. "Rise, let us be moving: behold, he is at hand that doth betray me." For through everything He was teaching them that the matter was not of necessity, nor of weakness, but of some ineffable dispensation. For He both foresaw that he would come, and not only did He not flee, but He even went to meet him. Still while He was yet speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priests and the elders of the people. Fine C indeed are the implements of the priests; they come upon Him with swords and clubs. And Judas, he says, was with them, one of the twelve. Again he calls him "of the twelve," and is not ashamed. "Now he that betrayed Him gave them a sign, saying, Whomsoever I shall kiss, that same is He: hold Him fast." Oh, how much wickedness the soul of the traitor received! For with what eyes did he then look upon the Teacher? With what mouth did he kiss Him? Oh, the filthy intent! What did he devise? What did he dare? What a symbol of betrayal did he give? "Whomsoever I shall kiss," he says. He relied upon the gentleness of the Teacher; which, most of all things,
cannot be defeated or taken captive—not even by a king who reigns himself.
3. Yet, everyone alike causes grief to the lover of money. And why do I speak of men, when even moths and worms make war upon such a person? And why do I speak of moths? Much time alone is enough, with no one else bothering him, to do the greatest harm to such a man. What, then, is the pleasure of wealth? For I see its unpleasant sides; you, however, tell me of its pleasure. "And what are the unpleasant sides?" he asks. Anxieties, plots, hostilities, hatred, fear, [to be] always thirsting, and to be in pain. For if anyone were to embrace a beloved girl and yet be unable to satisfy his desire, he endures the ultimate torture. So it is with the one who is wealthy. He has the resources, indeed, and stays with them, but he cannot satisfy his desire completely; rather, the same thing happens, as a wise man says: "The desire of a eunuch is to deflower a girl." And, "As a eunuch embracing a virgin, and sighing." So it is with all who are wealthy. Why should one speak of other things? How is such a man unpleasant to everyone—to his servants, to his farmers, to his neighbors, to those who manage public affairs, to those who are wronged, to those who are not wronged—to his wife most of all, to his children more than all? He does not raise them as free men, but more miserably than slaves and purchased servants. And he will provide a thousand occasions for anger, grief, drunken revelry, and laughter against himself, being set out as a common comedy for all. And these are the unpleasant sides—and perhaps there are even more; for no one could ever recount them all in words, but experience will be able to demonstrate them. But you, tell me of the pleasure that comes from them. "I seem to be wealthy," he says, "and I am thought to be wealthy." And what kind of pleasure is it to be thought so? It is, in fact, the greatest name for envy. For wealth is a name only, devoid of the reality. "But the rich man also delights in this assumption," he says, as he enjoys it. He delights in those things over which he ought to grieve. To grieve? Why, he asks? Because this very thing makes him useless for everything, and cowardly and unmanly, regarding both travel and death; for he considers this to be a double death, desiring money more than light. Not even heaven delights such a man, because it does not bring gold, nor the sun, because it does not emit golden rays. "But there are some," he says, "who do enjoy what they have, living luxuriously, gluttonizing, getting drunk, spending lavishly." You are talking to me about those who are worse. For those are the ones who do not enjoy [what they have] at all. For while the former might abstain from other evils, bound to one passion, the latter are worse than these, bringing in a heap of other harsh mistresses in addition to what has been said, and serving them daily like some cruel tyrants—the belly, the pleasure of the body, drunkenness, and other forms of profligacy; keeping harlots, preparing lavish dinners, buying parasites and flatterers, falling into unnatural passions, and surrounding both body and soul with thousands of diseases from these things. For they do not spend their wealth for any need, but to destroy the body, and to destroy the soul along with it; and they do the same thing as someone who might seem to be using wealth for his own need while adorning his body. So that man alone enjoys pleasure, and is lord of his wealth, who uses
Thus also Cornelius adorned his house with prayers and alms; and for this reason even to this day it shines brighter than royal palaces. For it is the lowliness of a house, not vessels lying about simply, nor neglected beds, nor walls full of smoke, but the wickedness of those who dwell in it. And Christ shows this; for into such a dwelling, if he who lives there is virtuous, He is not ashamed to enter; but into that other, even if it has a golden roof, He will never enter. So then the former is brighter than royal palaces, receiving the Lord of all; but the latter, despite its golden roof and columns, is like gutters and filthy sewers, containing the vessels of the devil. And these things have been said by us not regarding those who are wealthy as they ought to be, but regarding the greedy and avaricious. For there, neither is there diligence nor care for necessary things, but for gluttony and drunkenness, and other such shameful B behavior—yet even here, in such matters, Christ does not enter into a house that is brilliant, but rather into one that is humble, and He leaves behind those clad in luxury. Therefore, if one wishes to call upon Him and adorn one's house with alms and prayers—these are the offerings of Christ the King, whereas those others are of Mammon, of the enemy of Christ. Let no one, therefore, cover his house, even if he possesses cheap materials, if he has these signs/adornments; let no rich man think highly of himself because of a costly house, but rather let him be covered with shame, and let him emulate the other, having left the former, so that here too he may receive Christ, and there enjoy the eternal tabernacles, by the grace and love for mankind of our Lord Jesus Christ, to whom belongs glory and power unto the ages of ages. Amen.
Homily LXXXIV
And behold, one of those who were with Jesus, stretching out his hand, drew his sword and struck the servant of the high priest and cut off his ear. Then Jesus says to him, "Return your sword to its place; for all who take the sword will perish by the sword. Or do you think that I cannot call upon my Father, and He will provide me even now more than twelve legions of angels? How then shall the Scriptures be fulfilled, that it must happen this way?"
Who was this one who cut off the ear? John says that it was Peter. For the act was of his fervor. But it is worth inquiring why they were carrying swords? That they were carrying them is evident not only from this, but also from what they said when they were asked, that "There are two here." And for what reason did Christ permit them to have them? For Luke also says this, that He said to them, "When I sent you out without money bag and knapsack and sandals, did you lack anything?" And when they said, "Nothing," He said to them, "But now, let him who has a money bag take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one." And when they said, "Here are two swords," He said to them, "It is enough." For what reason then did He let them have them? Assuring them that He would be handed over. For this reason He says to them, "Let him buy a sword"; not so that they might arm themselves—far from it—but by this, He was declaring the betrayal. And for what reason does He say a knapsack also? He was training them henceforth to be sober and watchful, and to employ great and personal exertion. For at the beginning, indeed, since they were inexperienced, He cherished them with great power; but now, just as if having brought them out of the nest, He commands them to use their own wings. Then, so that they might not think that He leaves them out of weakness, in commanding them also to work what is on their own part, He reminds them of the earlier times, saying, "When I sent you without a money bag, did you lack anything?" in order that through both they might learn His power, both through those things in which He provided for them, and through those in which He leaves them now, quietly. But where were swords there? They had come out from supper and the table. It is probable, therefore, and ma-
-Anifest, that since they spoke in this way, he might have said, "Do you think that I am not able to destroy them?" For this reason He says: "Do you think that I cannot now pray to My Father?" And this He again declares humbly, saying: "He shall present to Me twelve legions of angels." For if one angel destroyed one hundred and eighty-five thousand armed men (4 Kings 19. 35), what need was there of twelve legions against a thousand men? But He fashions His speech according to their fear and their infirmity; for they were already as good as dead from dread. For this reason He also reinforces the Scriptures, saying: "How then shall the Scriptures be fulfilled?" thus frightening them from that side as well. For if this is what those Scriptures think, are you acting against them by fighting?
2. And these things He says to the disciples, but to the others He says: "You have come out as against a thief with swords and clubs to take Me? Daily I sat in the temple teaching, and you did not seize Me." See how much He does, things able to rouse them. He cast them backwards, He healed the ear of the servant, He threatened them with slaughter: "For they who take up the sword," He says, "shall perish by the sword"; and from the healing of the ear He confirmed these things as well; from what was present, from what was to come, revealing His power, and showing that it was not by their strength that the success of seizing Him was achieved. Therefore He also adds: "Daily I was with you, and I sat teaching, and you did not seize Me." And from this He declares that it was by His own concession that they captured Him. Passing over the miracles, He speaks of His teaching, so that He might not seem to be boasting. "When I was teaching, you did not seize Me; when I was silent, did you come upon Me? I was in the temple, and no one held Me; but now at an untimely hour and in the middle of the night you come upon Me with swords and clubs? What need was there of these weapons against Him who was always with you?" By these things teaching that if He had not willingly surrendered, they would not have had the power even then. For if those who were not able to seize Him when He was in their hands, and who did not prevail even while they held Him in their midst, would not have had the power then either, had He not willed it. Then He also solves the difficulty of why He willed it then. For this happened, He says, "that the Scriptures of the prophets might be fulfilled." B Did you see how until the last hour, and at the very moment of being handed over, He did everything for their correction, healing, prophesying, threatening? "For they shall perish," He says, "by the sword"; showing that He suffers willingly. "For daily," He says, "I was with you teaching"; declaring the harmony with the Father: "That the Scriptures of the prophets might be fulfilled." But why did they not seize Him in the temple? Because they would not have dared to do so in the temple on account of the crowd. For this reason He went outside, giving them freedom by both the place and the time, and until the last hour destroying their excuse. For he who handed Himself over so that the prophets might be believed, how could He be teaching things contrary to them? "Then all His disciples," He says, "forsaking Him, fled." For when He was seized, they remained; but when He spoke these things to the crowds, they fled. For they saw then that it was no longer possible to escape, since He was willingly handing Himself over to them, and saying that this was happening according to the Scriptures.
A For He had been teaching until the very last day that He was the Christ, and that He sits at the right hand of the Father, and that He will come again to judge the world, a fact which proved that there was much agreement regarding Him. Therefore, tearing his garments, he says: "What do you think?" He does not bring the vote from his own house, but calls it forth from them, as if upon confessed sins and manifest blasphemy. For since they knew that if the matter came to examination and accurate investigation, it would free Him from every charge, they condemned Him among themselves, and preempted the hearers by saying: "You have heard the blasphemy," all but compelling and forcing them to cast their vote. What, then, do those men say? "He is guilty of death," in order that, having taken Him as a condemned man, they might thus prepare Pilate to pronounce sentence thereafter. And those very men, knowing this, say: "He is guilty of death." They themselves were the accusers, they themselves the judges, they themselves the voters; they themselves became everything at that time. But why did they not bring the Sabbaths into the middle? Because He had often silenced them; and besides, they wanted to catch and condemn Him based on what was being said at the time. And having preempted the case, and having brought the vote from them, and having drawn everyone in by rending his cloak, he acted in every way by leading Him to Pilate as one already condemned. In that case, however, they do not say anything of the sort; but what? "If He were not a criminal, we would not have handed Him over to you," attempting to kill Him on the basis of public crimes. And why did they not kill Him in secret? They wanted to destroy His reputation also. Since many had already heard Him, and were marveling at Him and were struck with wonder, for this reason they were eager for Him to be slaughtered publicly and in the presence of all. But Christ did not prevent it, but rather used their wickedness for the establishment of the truth, so that His death might become evident. And the opposite happened to what they desired. For they wanted to parade Him, as if by this they were putting Him to shame; yet He, even through these very things, shone forth more brightly. And just as they said, "Let us kill Him, lest the Romans come and take away both our city and our nation," and since they killed Him, this is what came to pass; so also here, they were eager to crucify Him publicly in order to damage His reputation, and the opposite resulted. For as to the fact that they did have the authority to kill Him on their own, listen to what Pilate says: "Take Him yourselves, and judge Him according to your law." But they did not want to, in order that He might not appear to have been killed as an outlaw, as a tyrant, as a seditious person. For this reason they also crucified robbers with Him; for this reason they also said: "Do not write, that 'This is the King of the Jews,' but that 'He said it.'"
B All these things were happening on behalf of the truth, so that they might not have even a shadow of a shameless excuse. And likewise at the tomb, the seals and the guards made the truth shine forth all the more; and the mockeries and scoffs and revilings brought about this very same thing again. For such is error; through the things by which it plots, it is undone; thus, at least, it happened here as well. For those who seemed to have conquered were those very ones who were most put to shame, and defeated, and who perished; while He who seemed to have been defeated, He is the one who shone forth most brightly and conquered by strength. Let us not, then, everywhere seek to win, nor everywhere flee from being defeated. There is a place where victory C brings harm, but defeat brings benefit. For even among those who are treated badly, he who has acted with much insolence seems to have conquered; but this person is the one most of all defeated by the harshest of passions, and the one who has suffered harm proceeds bravely and wins. And he who has not even been able to extinguish his own disease, the other has taken away; and the one was defeated by his own passion, while the other was superior to the one that came from elsewhere, and not only was he not held by it, but he extinguished the flame of the other, and extinguished the height as well. And if he wished to win the victory that seems to be one, he made himself suffer this harsh fate, and just like women, both were shamefully and pitifully trampled by anger. D Now, however, he has escaped this shame; and the man of true wisdom has set up a brilliant trophy within himself and against his neighbor through a beautiful defeat.
For let us not seek to win everywhere. For he who has gained more has not conquered the one who has been gained upon, but he has won an evil victory, leading to destruction for the victor. But he who has been gained upon, and who seems to have been defeated, if he bears it philosophically, this is the one who most of all receives the crown. For everywhere, to be defeated is better, and this is the best manner of victory. For whether you are being defrauded, or whether you are being struck, or whether you are being envied, if you are the one who is being defeated and do not strike back, you are the one who is winning. And what do I mean by being defrauded and envied? For even he who is led away to martyrdom wins in this way, by being bound and whipped and torn to pieces and slaughtered. For this — to be fallen upon by those who are wrestling — is better than victory. For we are not conquered by those who are doing them evil, if we suffer all things. Thus victory becomes more brilliant if we are superior to those who are doing the deeds. From this it is shown that it is God's victory. For it has the opposite effect from nature, and it is a most powerful proof. And so even the sea-rocks were beaten by the waves and broke them, so also all the saints were beaten and were crowned, and they set up brilliant trophies by winning this victory that is not a battle. Do not, he says, seek to win through a struggle, but by merely enduring. Do not fight and win a struggle, and be manifested. It is much better to be better than one's opponent and stronger. Do not put yourself to shame; do not say, "I have been overcome by struggles," but let go of the things that have been cast aside and admire your invincible power, and say to your opponents that you won even without engaging in any struggle. And so too the blessed Joseph was treated badly, [803] and in every way proved superior to those who were acting badly. For neither were his brothers and the Egyptian woman plotting in vain, but he won over them all. For do not speak to me of the prison, which I have despised, nor of the kingdom, in which he stayed, as if he says, "Show me, the one who was defeated, the one who was defeated, that he was in dejection, that he was in pleasure." For the one was not only a conqueror of the just man, but also of his own passion—the harsh one; the other was superior to both the passion and the harshness of the passion. And if you wish, hear the words of them both, and you will see the trophy. He brought before us a boy, a Hebrew playing with us. This is not the one playing, O wretched and miserable one, but the devil, saying, "Can you conquer the adamant?" It is not this one who brought before you a
in the royal chambers. And what of this? He was more radiant than any crowned king, even while remaining in chains; she was more miserable than any prisoner, though staying in royal chambers. From this, one can see not only the victory and the defeat, but also from the outcome itself. For who accomplished what he willed? The prisoner—but not the queen. A He was the one who won. Since we know these things, let us pursue this victory of patience; let us flee from inflicting injuries. For thus we shall lead our present life free from cares and entirely tranquil, and we shall attain future goods, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and empire unto ages of ages. Amen.
HOMILY LXXXV. al. LXXXVI.
CAP. 26. v. 67. *Then they did spit in his face, and buffeted him; others struck him with palms of their hands, saying: Prophesy unto us, O Christ, who is he that struck thee?* etc.
1. Why did they do these things, being about to kill him? What need was there for this comedy? B It is so that you might learn their wanton manner in all things, and that they, having found a prey, were thus demonstrating their own outrageous behavior, and were gorging themselves on madness, making a feast of this, attacking with pleasure, and demonstrating their murderous way. But you, admire with me the philosophy of the disciples, with what precision they report these things. Whence their love of truth is demonstrated, because they narrate with all truth the things that seem to be disgraceful, concealing nothing, nor feeling shame, but even considering it a very great glory—as indeed it was—that the Master of the world endured such things for our sake. C This also showed his ineffable care, and their inexcusable wickedness, who dared such things against one so gentle and mild, and who was charmed by such words as were sufficient to make even a lion a lamb. For neither did he himself lack gentleness, nor did they lack insolence and cruelty, through what they did and through what they said. All these things the prophet Isaiah also predicted, thus proclaiming in advance, and in one word indicating all this abuse. *As many shall be astonished at thee*, he says, *so shall thy face be inglorious from men, and thy glory from the sons of men* (Is. 52. 14). For what could be equal to this abuse? Upon that face, which the sea saw and felt reverence, which the sun, beholding on the cross, turned away its rays, they spat and struck, and beat it upon the head, gorging themselves with all their madness. D For they inflicted blows more insulting than any, buffeting and striking, and to these blows they added the insult of spitting. And again they uttered words full of much mockery, saying: *Prophesy unto us, O Christ, who is he that struck thee?* since the multitudes called him a prophet. And another says that they also wrapping his face with his garment, did these things, as if taking into their midst some dishonorable person of no value. And not only the free, but even the slaves practiced this outrage against him then. Let us read these things constantly, let us hear them as we ought, let us inscribe them in our mind; for these are our venerable things. For these I am proud, not only for the ten thousand dead whom he raised, but also for the sufferings he endured. These things Paul turns over again and again; the...
Lord saying, that he said, "Amen, I say to you, that before the rooster crows, you will deny me three times"; and Mark, after the third time, says that "a second time the rooster crowed." Truly, however, it is both A genuine and consistent. For since the rooster is accustomed to crow at each watch, and even a third and fourth time, Mark is declaring that not even the sound halted him and brought him to his senses; this is what he says. So that both are true. For before the rooster finished the one watch, he denied him three times. And not even when reminded of his sin by Christ did he dare to weep openly, lest he be accused because of his tears; but "going out, he wept bitterly." And when it had become day, they lead Jesus from Caiaphas to Pilate. For since they wished to kill him, but they were unable to do so because of the feast, they lead him to the governor. Now you, observe for me how the matter was driven together, so that it might happen during the feast. For so it had been prefigured from above. B Then Judas, who was betraying him, seeing that he had been condemned, felt remorse and returned the thirty pieces of silver. This was an accusation of both him and them: of him, not because he felt remorse, but because it was late and slow, and he became self-condemned; for that he betrayed him, he himself confessed; and of them, because, being the masters of changing [their minds], they did not repent. And observe when he feels remorse. When the sin had been completed and had reached its end. For such is the devil: he does not allow those who are not watchful to see the evil before it happens, so that he who is caught may not repent. Thus, though Jesus said so much, he was not moved; but when the offense was completed, then repentance came upon him; and not even then C in a useful way. For while the condemning of himself, and the casting away of the money, and the lack of shame before the Jewish people were all acceptable things; yet to hang himself, this again is unpardonable, and the work of an evil demon. For he led him out of repentance, so that he might gain nothing from it; and he destroyed him with a most shameful death, and one manifest to all, having persuaded him to destroy himself. But you, observe for me the truth shining from every direction, and through the things which the enemies both do and suffer. For indeed, the very end of the traitor stops the mouths of those who condemned him, and does not allow them to have even a shadow of a shameless defense. For what could those men have to say, when the traitor appears D pronouncing such a judgment against himself? But let us also see the words which he says: "He returned the thirty pieces of silver to the chief priests, and says: 'I have sinned by betraying innocent blood.' But they said: 'What is that to us? You see to it.' And having cast the silver into the temple, he departed, and went and hanged himself." For his conscience, scourging him, could not bear it. And observe for me the Jews also suffering the same things. For these men, too, who ought to have been corrected by the things they suffered, do not pause until they have completed their sin. For his sin was indeed completed; for it was the betrayal; but theirs was not yet. When they too had finished, and had nailed him to the cross, then they too are troubled; now saying, "Do not write, 'This is the King of the Jews'" (although why do you fear, why do you make a turmoil,
A seeing that he is already dead? But because they knew that they had purchased the murder, they did not cast it into the corban, but bought a field for the burial of strangers. B And this became a testimony against them, and a proof of the betrayal. For the name of the plot proclaimed their blood-guilt more clearly than a trumpet to all men. And they do not even do this simply, but having taken counsel—and everywhere it is so, that no man might be innocent of the deed, but all be held accountable. And these things the prophecy foretold from above. Do you see how not only the apostles, but also the prophets relate the shameful things with accuracy, and proclaim and prefigure the passion from every side? C This is what the Jews endured without knowing it. For if they had cast it into the corban, the matter would not have become so clear; but now, by purchasing a field, they made the whole thing manifest to succeeding generations.
Hearken, all you who think you perform acts of charity out of murders, and receive the price of the souls of men. These are Jewish alms, or rather, satanic. For there are—even now there are—those who, by plundering ten thousand things from others, think they make an apology for the whole, if they pay down ten or a hundred gold pieces. D Concerning whom the prophet also says: *You cover my altar with tears* (Mal. 2:13). Christ does not wish to be nourished by extortion; he does not accept this food. Why do you insult the Master by offering him unclean things? It is better to let one perish with hunger than to feed him from such sources. The former is cruel, but the latter is both cruel and insulting. It is better to give nothing at all than to give to some what belongs to others. For tell me, if you saw two men, the one naked and the other having a cloak, and then you stripped the one who had the cloak and clothed the naked one, would you not have acted unjustly? It is manifest to everyone. But if you have acted unjustly by giving to another all that you took, then you have not shown mercy; when you do not give even the smallest part of what you plunder, and yet you call the act an alms, what punishment will you not undergo?
For if men were accused when they offered lame animals, you who do worse things, what forgiveness will you obtain? For if, when the thief restores to the Lord Himself, he still acts unjustly, and acts so unjustly that he can scarcely dissolve the crime with a fourfold addition—and this was under the Old Law—consider what fire he gathers upon his own head who does not steal, but commits acts of violence, and does not give even to the robbed person, but to another instead of him, and not only not fourfold, but not even half, and who is not living under the Old Law, but under the New. And if he does not yet pay the penalty, for that very reason mourn for him, because he is treasuring up for himself greater wrath, if he should not repent. For what? *Do you think,* he says, *that they alone were sinners, on whom the tower fell? Nay, I say to you, but unless you repent, you shall all likewise perish* (Luke 13:4, 5). Let us repent, therefore, and give alms that are pure from extortion, and possess great abundance. Consider that the Jews once maintained eight thousand Levites, and along with the Levites also widows and orphans, and performed many other ministries; but now fields, and houses, and the renting of buildings, and vehicles, and muleteers, and mules, and much such a retinue exists in the Church because of you and your inhumanity. For indeed it was necessary
and to the thousands, I think, that those gathered here amount to. And if each of the poor were to share even one loaf of bread with someone, all would have lived in abundance; if [they had given] only from one obol, no one would be poor; we would not have endured so many reproaches and mocks on account of our concern for possessions. For truly, that word, "Sell your possessions, and give to the poor, and come follow me," might well find a time to be spoken to the leaders of the Church concerning the Church’s goods. For in another way, it is not possible to follow as one ought, without being freed from every duller and more worldly concern. But now, the priests of God sit by the harvest and the reaping, and by the selling and buying of revenues; and those who served in the shadow had complete exemption from such things, even though they were entrusted with a ministry more bodily than ours A.
HOMILY LXXXVII
"And Jesus stood before the governor; and the governor questioned him, saying, Art thou the King of the Jews? And Jesus said, Thou sayest. And when he was accused by the chief priests and elders, he answered nothing."
a. Do you see what is examined first? That which they were turning over, above and below, most incessantly. For since they saw that Pilate was making no account of the legal matters, they bring the accusation unto public crimes. They did this also in the case of the apostles, always putting these things forward, and saying that they went about preaching a certain King, Jesus, as if discussing some mere man, and casting upon them a suspicion of tyranny B. Whence it is clear that even the rending of his garment, and their being astonished, was a pretense. They were roiling and turning everything about, so as to cast him into death. This, then, is what Pilate also asked at that time. What then does Christ [answer]? "Thou sayest." He confessed that he was a king, but a heavenly king; which he said even elsewhere more clearly, answering Pilate, that "My kingdom is not of this world"; so that neither they, nor this man, might have an excuse in making such accusations. And he sets forth an unanswerable argument, saying, "If I were of this world, my servants would have fought, that I should not be delivered." For this very reason, so as to repel this suspicion, he even paid the tax, and commanded others to pay; and when they wished to make him king, he fled. Why then did he not bring these things into the middle, one might say, at that time, when accused of tyranny? Because, though having a myriad proofs from events of his power, of his gentleness, of his reasonableness, they were willfully blinding themselves and acting wickedly, and the court was corrupted. For these reasons, therefore, he answers nothing to them, but keeps silent, and by answering briefly, [does so] so that he might not receive a reputation for stubbornness from continuous silence, when the high priest adjured him, when the governor questioned him; but to their accusations, he says nothing further; for he was not about to convince them. Just as the prophet also from above, declaring this very thing, said: "In his humiliation his judgment was taken away." At these things the governor marveled. For it was indeed worthy of wonder to see such reasonableness C.
and such patient endurance in the midst of suffering. A Yet he ought to have sought proofs and examinations, and all that constitutes evidence of tyranny—for instance, if he were enrolling armies, if he were collecting money, if he were forging weapons, or if he were attempting some other such thing. But he is simply swayed; for this reason Christ himself does not absolve him from the charges, saying: "He who delivers me to you has the greater sin" (John 19:11). So it was a matter of weakness, this forgiveness and this handing over of one he had scourged. This man, therefore, was unmanly and weak; but the high priests were wicked and malicious. Since he found a certain device—the law of the festival, which commanded the release of a prisoner—what do they contrive in response to this? They persuaded the multitude, he says, to ask for Barabbas.
2. Do you see how much providence he himself exercises to deliver them from charges, and how much eagerness they themselves show to leave not even a shadow of excuse for themselves? For what was necessary? To release the one whose guilt was acknowledged, or the one about whom there was doubt? B For if it was necessary to release those whose crimes were acknowledged, much more was it necessary in cases of doubt. For surely they did not think this man was worse than acknowledged murderers. For this reason he did not simply say, "I have a robber," but, "a notable one"—that is, one notorious in wickedness, one who had committed countless murders. Yet they preferred even him to the Savior of the world! And they were moved neither by the occasion—that it was a holy day—nor by the laws of philanthropy, nor by anything else of such a nature; but envy had completely blinded them. And along with their own wickedness, they also corrupted the people, that they might satisfy the demands of that deception of theirs. Since, therefore, they asked for him, he says: "What then shall I do with Jesus?"—by this again wishing to shame them, by making them masters of the choice, so that perhaps, out of shame, they might ask for him, and the whole matter might become a result of their own generosity. C For the act of saying, "He has not sinned," made them more contentious; but to seek to have him saved out of philanthropy carries irrefutable persuasion and petition. Yet they even so kept saying: "Crucify him." And he said: "For what evil has he done?" But they cried out all the more, "Let him be crucified." He, seeing that he was gaining nothing, washed his hands, saying that "I am innocent." But why then do you hand him over? Why did you not rescue him, just as the tribune did with Paul? For that man knew he was being courted by the Jews; and there was faction and tumult because of him; yet he stood firmly against everything. But not this man; rather, he was very unmanly and weak; and all were corrupted together. D For neither did this man stand against the crowd, nor did the crowd yield to the Jews; and from every side their excuse was taken away. For they "cried out all the more"—that is, they shouted the more—"Let him be crucified." For they wished not only to destroy him, but to do so on an evil pretext, and even with the judge dissenting, they persisted in shouting the same things. Do you see how much Christ did to win them back? For just as he repeatedly checked Judas, so he restrained these men, both throughout the entire Gospel and at the very time of the judgment. For when they saw the ruler and judge washing himself and saying, "I am innocent of the blood of this man," they ought to have been pricked by both the words and the deeds; and when they saw Judas hanging himself, and when they saw him pleading to take another in his stead.
A This he introduces calmly and little by little. For since he disobeyed Samuel, and caused the whole burnt-offering not to be brought while he was not present, being rebuked he says, "The pressure of the enemies became greater," and when he ought to have mourned, he remained as if he had done nothing. Again, God commanded concerning the Amalekites; but he transgressed even these things. From there he proceeded to the daring deeds against David, and thus sliding calmly and little by little, he did not stop until he came to the very abyss of destruction and cast himself in.
So also in the case of Cain: he did not immediately urge him to slay his brother, for he would not have persuaded him; but first he prepares him to offer the inferior things, saying, "This is no sin." Second, he kindled envy and jealousy, saying, "Neither is this anything." Third, he persuaded him to kill and to deny the murder; and he did not desist before he had set the finishing stroke upon his evils. B Therefore, we must strike back at the beginnings. For especially if, even if the first sins stood by themselves, even so we ought not to despise the first transgressions; but now they even increase to something greater when the mind is negligent. Therefore, one must do everything so as to destroy their beginnings. Do not look to the nature of the sin, that it is small, but that it becomes the root of something great if neglected.
For if one must say something wonderful, great sins do not require as much diligence as small and trivial ones. For the nature of sin itself causes the former to be turned away from; but the small ones, by this very fact, cast one into negligence and do not allow one to rise up nobly for their removal. Therefore, they become great quickly, while we are sleeping. One might see this happening also in our bodies. C Thus also in the case of Judas this great evil was brought forth. For if it had not seemed a small thing to him to steal the money of the poor, he would not have been carried away into this betrayal. If it had not seemed a small thing to the Jews to be caught by vainglory, they would not have slipped into becoming Christ-killers. And one might see all evils happening from this. For no one leaps into vice quickly and all at once. For the soul has, it has a certain modesty inherent in it, and respect for good things, and all at once it would not be so shameless as to cast aside everything at once, but it is destroyed calmly and little by little, whenever it is negligent.
In this way also idolatry entered, when men were honored beyond measure, both the living and those who had passed away, and thus statues were worshipped; thus also fornication prevailed, and the other evils. But observe. Someone laughed unseasonably; another rebuked him; yet another dismissed the fear, saying, "There is nothing to this. For what is laughing? For what could come of this?" From this, buffoonery was born, from there filthy speech, then filthy action. Again, another, being rebuked for slandering his neighbor and reviling and speaking ill of him, despised it, saying, D "It is nothing to speak ill." From this, it brought forth unspeakable hatred, irreconcilable enmity, infinite revilings; from revilings, blows; from blows, often murder.
4. From small things, then, that wicked demon introduces great ones; and from great ones, the falling
to keep from losing oneself under the guise of piety, listen to Paul saying: "Lest by any means such a one should be swallowed up with overmuch sorrow" (2 Cor. 2:7). Knowing these things, therefore, let us fortify with the understanding of the Scriptures all the paths that lead the slothful astray. Do not say, "What does it matter if I look curiously upon a beautiful woman?" For if you commit adultery in your heart, you will quickly dare to commit it in the flesh. Do not say, "What does it matter if I pass by this poor man?" For if you pass him by, you will pass by the next, and if that one, then another. Nor again, say, "What if I covet my neighbor's goods?" For this, this is what caused Ahab to perish, even though he paid a price; but he should not have forced the purchase, but rather have persuaded. But if he who paid a just price is thus condemned because he took from one unwilling, what excuse will he have who not only acts thus, but also snatches from one unwilling, and does so against the law? Therefore, let us not be punished, but, keeping ourselves pure from all plunder, and guarding against the seeds of sins, let us diligently embrace virtue; for thus shall we enjoy eternal goods, by the grace and kindness of our Lord Jesus Christ, to whom be glory forever and ever. Amen.
HOMILY LXXXVII (al. LXXXVIII)
A Cap. 27. v. 27. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band; 28. and they stripped him, and put on him a scarlet robe; 29. and when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews.
B 1. Just as if by some signal, the devil was then dancing among all of them. For be it that the Jews, consumed by envy and malice, were acting insolently against him; but the soldiers, from what source and for what cause? Is it not clear that the devil was the one then reveling among them all? For the insults against him were producing pleasure for them, being cruel and inhuman as they were. C For when they ought to have been restrained, when they ought to have wept—which even the common people were experiencing—this they did not do; but on the contrary, they insulted and leaped upon him, perhaps even currying favor with the Jews, or even doing all things out of their own perversity. And these insults were manifold and various. For they would now buffet that divine head, now insult it with the crown of thorns, now strike it with the reed, men foul and accursed as they were. What argument shall we have hereafter if we are moved by insults, after Christ has suffered these things? For the occurrence was the ultimate boundary of insult. D For not one member, but the whole body, was being insulted throughout: the head through the crown, the reed, and the buffeting; the face by spitting; the jaws by being slapped; the whole body through the scourging, through the putting on of the cloak, and the feigned worship; the hand through the reed which they gave him to hold in place of a scepter; the mouth, again, through the offering of the vinegar. What could be more grievous than these things? What more insulting? For the events transcend all speech. For as if fearing to seem as though they were failing in any part of their criminal enterprise—having killed the prophets with their own hands—they do all things thus with the judge’s vote; and they become their own executioners, and they accuse, and they condemn, and they deliver the sentence both for themselves and before Pilate, saying, "His blood be on us and on our children"; and they leap upon him and insult him by their own agency, binding him, leading him away, and they become the cause of the insults of the soldiers; and they nail him to the cross, and revile him, and spit upon him, and mock him. For Pilate introduced nothing here, but they themselves were doing all things, being accusers, and judges, and executioners, becoming everything. And these things...
were A even more grievous than all else, that He should suffer these things upon a charge of being a deceiver and an impostor, and as a boaster and one who puffed himself up in vain with what he said. For this reason they even crucified him in public, that they might show him off to the sight of all; for this reason and by the hands of soldiers, that even with the court being public where such things were dared, the insolence might be intensified.
B 2. And yet, who would not have been softened by the crowd following him and lamenting? But not these beasts. For this very reason, He deems those worthy of an answer, but these no longer. For having done what they wished, they were also striving to ruin his glory, fearing his resurrection. This is why they were saying these things in public, and had crucified robbers with him, and wishing to show him an impostor, they said, "You who destroy the temple and build it in three days, come down from the cross." For since they had achieved nothing by asking Pilate to remove the cause (and this was that it had been written, "The King of the Jews"), but he had stood firm saying, "What I have written, I have written," they themselves then tried, through the things by which they mocked him, to show that he was not a king. Wherefore they were saying those things, and these: "If he is the King of Israel, let him come down now from the cross"; and again, "He saved others; himself he cannot save"; and they were attempting to slander the former signs from this; and again, "If he is the Son of God, and he wishes him, let him save him." O polluted and C thrice-polluted ones! But what then? Were the prophets not prophets, and the righteous not righteous, because God did not snatch them from dangers? But indeed they were, even while suffering these things. What then could be equal to your madness? For if the bringing of dangers did not ruin the glory of those men among you, but they were prophets and suffering what they suffered, much more in His case you ought not to have been scandalized, and through the things which He did and through the things which He said, you should always have corrected this opinion of yours. But nevertheless, even when these things were said and done, they availed nothing, not even at that very time. For the one who had wasted his whole life in extreme wickedness, and in murders and house-breakings, when these things were said, then acknowledged him and made mention of a kingdom; and the people lamented him. And yet the things taking place seemed to testify to the contrary to those who did not know the mystery of the dispensation, that he was weak and capable of nothing; but nevertheless, the truth prevailed even through opposite things. Therefore, hearing these things, let us arm ourselves against all anger, against all wrath. And if you see your heart inflamed, seal your breast, having placed the cross upon it; remind yourself of some of the things that happened then, and like dust you will cast out all wrath from the memory of what happened. Think on the words, the deeds; think that He is the Master, you the slave; He for you, you for yourself; He on behalf of the ones benefited and those who crucified him, you on behalf of yourself; He on behalf of those who insulted him, you often at the hands of the very ones who have been wronged; He while the whole city was looking, or rather the whole people of the Jews, and foreigners and locals, before whom He uttered his words of love for mankind, you while a few are present; and what is greater in regard to insult, that even his disciples abandoned him. For they, indeed...
A are being deprived of glory? And what does this matter? For nothing is diminished in your own situation, if you act with philosophy. But if you suffer no harm, why are you enraged at him who has inflicted no evil upon you, but has even benefited you? For those who flatter render men less vigilant and more vacant; but those who heap insults and disdain upon us make those who are attentive to themselves more steadfast. For the slothful are harmed more by being honored than by being insulted. And these latter, if we are vigilant, become causes of philosophy for us; whereas the former inflate our pride, fill us with arrogance, vainglory, and sloth, and render our soul more effeminate. Of this, those fathers bear witness who do not so much flatter their own sons as they insult them, fearing lest they should receive some harm from the former; and teachers employ this as a remedy for them. Thus, if one must turn away, it is better to turn away from those who flatter than from those who insult; for this bait causes greater damage than insult to those who are not attentive, and is more difficult to contain than that [other] passion. And the reward, moreover, is much greater from this, and the marvel [is] greater. For it is truly more marvelous to behold a man being insulted and not being moved, than [to behold] him being beaten and struck and not falling. B And how, you say, is it possible not to be moved? Has someone offended you? Place the sign upon your breast; remember all that happened at that time, and all things are extinguished. Do not think only of the insults, but if some good thing has ever come to you from the one who insulted you, and you will immediately become gentle. Nay rather, consider before all things the fear of God, and you will quickly be moderate and equitable.
4. With these [reflections], take instruction for these matters also from your own servants. And when you see yourself insulting, but the other remaining silent, consider that it is possible to act with philosophy, and condemn yourself for being harsh, and in that very moment of insults, learn not to insult, and thus, even when being insulted, you will not feel pain. Consider that the one insulting is beside himself and is raging, and you will not be indignant when insulted; since even those who are demonized strike us, and we are not only not moved, but we even pity them. Do even you this: pity the one who is insulting; for he is possessed by a terrible beast, by wrath; by a grievous demon, by anger. Loosen him, as he is worked upon by a grievous demon, and is being corrupted in a short time. For such is this disease, that it does not even require time for the destruction of the one taken by it. Therefore, C someone also said: "For the momentum of his wrath is his fall"; by this he shows most of all its tyrannical nature, because in a short time it effects great evils, and does not require a long duration; for if, in addition to its strength, it were also lasting, it would be difficult to overcome. I desired to show who the one is who insults, and who the one is who acts with philosophy, and to bring the soul of each out naked into the midst. For you would have seen the one resembling a sea being tossed by waves, and the other a harbor free from disturbance. For it is neither disturbed by these evil spirits, and it easily puts an end to them. For those who insult do everything so that they might bite; when therefore these...
HOMILY LXXXVIII
"And from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, and said, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?" And some of them that stood there, when they heard it, said, That this man calleth for Elias. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.
A α'. This is the sign which he promised to give them beforehand when he said, "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas": speaking of the cross, and the death, and the tomb, and the resurrection. And again, another, revealing the power of the cross, said, "When ye have lifted up the Son of man, then shall ye know that I am he." And what he means is this: "When ye have crucified me and think that ye have prevailed over me, then shall ye know my power most of all." For after the crucifixion, the city perished, the Jewish institutions ceased, they fell from their own commonwealth and freedom, the preaching flourished, the word was extended to the ends of the earth; and earth and sea, and the inhabited world and the uninhabited, unceasingly proclaim his power. These things, then, he says, and also what occurred at the very time of the cross. For it is much more wonderful that these things should happen while he was nailed to the cross, than while he was walking upon the earth. And the miracle was not in this alone, but that it happened even from heaven, which they were seeking; and over the whole inhabited B world, which never happened before, except in Egypt alone when the passover was about to be celebrated. For indeed those things were a type of these. And consider when it happens: in the middle of the day, so that all who dwell on the earth might know, when it was day everywhere in the inhabited world; which was sufficient to convert them, not by the magnitude of the miracle, but by its happening at such a moment. For after all the insolence and the lawless mockery, this happens when they had ceased their anger, when they had rested from their laughter, when they were sated with their jests, and had uttered everything they wished; then he shows the darkness, that even so, having abandoned their anger, they might benefit from the miracle. For this was more wonderful than coming down from the cross, that while on the cross he could perform these things. For whether they supposed that he himself had done these things, they ought to have believed and feared; or whether they thought it was not he, but the Father, even from these things they ought to have been pricked in their hearts; for that darkness was the sign of someone being angry at the deeds committed. For that it was no eclipse, but anger and indignation, was manifest not only from this, but also from the time; for it remained for three hours, whereas an eclipse happens in a single moment of time, as those who have witnessed such a thing know; for it has even occurred in our own generation. And why, he says, did not all wonder, and why did they not think him to be God? Because the race of men at that time was held in great negligence and wickedness. And this miracle was but one, and having happened, it at once passed away; and no one cared to inquire into the cause, and there was a great prejudice and habit of impiety. And C they did not know what was the cause of what was happening; and they imagined perhaps that it was an eclipse or some other natural sequence. And what is wonderful about those who were outside, who did not know? For they did not even inquire, being in great distraction, where those who were physically in Judea, even after so many miracles, persisted in their mocking, although he was clearly showing them that he himself was the one who performed this; and even after this he speaks and says, "Eli, Eli, lama sabachthani," that even until his last breath they might see that he honors the Father, and that he is not in opposition. Wherefore he uttered that cry, that even until the last hour he might bear witness to the Old Testament; and not simply by a prophetic word, but by the Hebrew tongue, so that it might be familiar and plain to them; D and clearly shows his concord towards Him who begat him all the more. But look from this point at their unrestraint, and their following, and their folly. They thought, he says, that he was calling upon Elias, and straightway gave him vinegar to drink. "Another, however, coming near, pierced his side with a lance." What unbridled madness, even to the very last to abuse the dead body! But look for yourself at how he makes our salvation out of their lawlessness. For after the blow, the wounds of our salvation flowed forth from there. The Jesus, "crying with a loud voice, yielded up the spirit." This is what he said, "I have power to lay down my life, and I have power to take it again," and, "I lay it down of myself." Wherefore he cried with a voice, that it might be shown that the action is done with authority. The Pilates, then, he says, wondered if he were already dead; and that the centurion believed all the more that he had died with authority. And that voice rent the veil, and opened the graves, and made the house desolate. He did this, not insulting the temple (how could he, who said, "Ye make my Father's house a house of merchandise"?), but proving them unworthy, as he had long since delivered them to the Babylonians. But this happened not only for these reasons, but also as a prophecy and interpretation of what was to come, and of the things that were about to happen, and of his power.
β'. After these things, and after these things he showed himself, and after the resurrection from the dead, and after the darkening of the light, and after the changing of the elements. For if Elisha's dead body raised a dead man, now the voice itself raised those whose bodies had been lying above the cross. And there was a type in this also. For that this might be believed, therefore that also happened. For it is not only by that that the rocks were rent, and the earth shaken, that they might learn that he was able both to rend rocks and to shake the earth; for the one who darkens the inhabited world would have done these things, if he
A had wished. But he did not wish it; rather, having released his wrath upon the elements, he desired to save them out of his loving-kindness. But they did not abate their madness. Such is envy, such is malice; it does not easily stand still. At that time, therefore, they were shameless even in the face of the very things they saw; but after this, when, with the seal set and the soldiers guarding him, he arose, and they heard these things from the guards themselves, they even gave money so that they might corrupt others and steal away the account of the resurrection. Do not, therefore, marvel if they were ignorant even then, being thus prepared once and for all to be shameless in everything; but observe this: how great the signs he wrought, some from heaven, some upon the earth, and some in the very temple; at once manifesting his indignation, and at once declaring that what were formerly inaccessible would henceforth be accessible, and that heaven would be opened, and that things would be transferred to the true Holy of Holies. And some were saying, "If he is the King of Israel, let him descend from the cross," but he shows that he is of the whole inhabited world. And they were saying, "The one destroying this temple and rebuilding it in three days," but he shows that it will be desolate to the end. Again, these were saying, "He saved others, himself he cannot save," but he, remaining on the cross, in the bodies of his servants showed this in great abundance. For if it was great for Lazarus to come forth on the fourth day, it was far greater for all B the saints who had long ago fallen asleep to appear alive at once; which was a sign of the resurrection to come. For, "Many bodies of the saints who had fallen asleep," he says, "were raised, and entered into the holy city, and appeared to many." For that it might not be thought that what had occurred was a phantom, they even appeared to many in the city. And the centurion then also glorified God, saying, "Truly this man was righteous." And the multitudes who had come to the spectacle, beating their breasts, were returning. Such is the power of the crucified One, that after such derision and mockery and taunts, both the centurion was pricked to the heart, and the people. Some even say that there is testimony regarding this centurion, as one who acted manfully in the faith afterward. "And there were many women there looking on from afar, who had followed him, ministering to him, Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee." These things the women are watching as they happen, those who were most sympathetic, those who were most lamenting. And observe how great was their diligence. They followed him as he was ministering, and they were present even unto the dangers. Therefore they also saw all things, how he cried out, how he gave up the spirit, how the rocks were cleft, and all the rest. And these are the first to see Jesus, and this race, which had been most condemned, first enjoys the vision of the good things; this most of all demonstrates their courage. For the disciples fled, but these were present. And who were they? His mother—for he calls this one the mother of James—and the rest. Another evangelist says that many were also lamenting at what was happening and beating their breasts; which especially shows the cruelty of the Jews, that concerning the things for which others were lamenting, these were boasting, and were neither softened by mercy nor constrained by fear. For indeed, of wrath were the things C that were taking place, neither moved by mercy nor restrained by fear. They were signs indeed, and more than signs; they were signs of great and furious wrath; the darkness, the rending of the rocks, the veil torn from the middle, the earthquake: these were the things of great indignation. 58. Joseph approaches, and asks for the body. Joseph was there, who had previously been a concealer; he dared something great even after the death of Christ. For he was not someone ignoble or unknown, but was one of the counselors, and very prominent: and on this account his fortitude was most worthy of being beheld; for he was coming into danger, bringing upon himself the hatred of all, while demonstrating his benevolence toward Jesus, and he did not desist until he had attained this. And he did not receive him merely to bury him with expense, but in a new sepulcher, thus demonstrating his love for him. This, however, was not done without cause, nor without providence, but so that not the slightest suspicion would remain that another had risen. 61. And Mary Magdalene was there, and the other Mary, sitting opposite the sepulcher. Why are they sitting thus? They did not yet know anything great or sublime about him; therefore they brought ointments, and were waiting near the sepulcher so that, when the fury of the Jews was calmed, they might approach and anoint him lavishly.
3. Alms given to the poor are given to Christ.—Do you see the fortitude of the women? Do you see their love? Do you see their liberality in their expenditure, even unto the danger of death? Let us imitate these women, men: let us not abandon Jesus in temptations. They spent so much on a dead man, even to the peril of their lives: but we (I would like to say the same thing), do not provide for him when hungry, nor clothe him when naked, but when we see him begging we run past him. Yet if you were to see Christ himself, you would all spend your own. But now, it is the same Christ himself. For he said, "I am." Why, then, do you not spend [your wealth] on him? For if you hear him saying, "To me you did it." Nor does it make any difference whether you gave to this one or to that one, nor did you do any less than the women, who were D then anointing him, but rather much more. But do not be troubled. It is not an equal thing to anoint the Lord himself, or to support a soul, and for the sake of his words alone, to nourish a needy, bent man. For the dignity of the one who is present draws you; but here, it ascribes the reward to you in its entirety: your argument of reverence toward him is greater, when for his sake you provide for his words in everything. Provide, therefore, and believe he is the recipient, saying, "To me you gave." If you do not give to him, you will not be deemed worthy of his kingdom. If you turn away from him, you will not be cast into Gehenna because you despised some insignificant man. But because he—he who is despised—is the one [Christ], the impiety is great. Just as Paul said when persecuting him, "Why do you persecute me?" (Acts 9:4). So therefore, when we give, let us act as if we are giving to Christ: for his words are the ones that fall under our sight, worthy to be credited. When, therefore, you see a poor man, remember
A that he himself is taking and begging in this form. But are you ashamed to hear that Christ is begging? Be ashamed rather when you do not give to one who is begging. For this is shame, this is punishment and retribution. For to beg is of his goodness—for which reason it is fitting for us to glory in it—but not to give is of your cruelty. If you do not believe now that by passing by a poor believer you are passing by Him, you will believe it then, when he brings you into the midst and says, “Inasmuch as you did not do it to these, you did not do it to me.” But may we not ever learn it in this way, but by believing now, and producing fruit, may we hear that most blessed voice which leads us into the kingdom. But perhaps someone will say, “Every day you speak to us about almsgiving and philanthropy.” And I will not cease saying this. For if this had been accomplished by you—though even then it would not have been right to refrain, so as not to make you more slothful—nonetheless, if it had been accomplished, I would have yielded a little; but if you have not even reached halfway, do not say these things to me, but to yourselves. For you do the same thing by complaining, just as if a child, hearing the letter alpha many times and not learning it, were to complain to the teacher that he keeps reminding him of it constantly and continuously. For who has become more disposed to almsgiving because of these words? Who has thrown away their money? Who has given half their substance? Who has given a third? No one. How then is it not absurd, when you are not learning, to command us to cease teaching? On the contrary, it should have been the opposite: even if we wished to stop, you should hold us back and say, “We have not yet learned these things, and how have you stopped reminding us?” If it happened that someone’s eye was diseased, and I were a physician, and then I had applied a poultice and ointment, and offered other care, and had profited him nothing great, and I departed, would he not, if he came to the doors of my workshop, have cried out, alleging great sloth on my part, because I departed while the disease still remained? And if, being faulted for these things, I said, “I applied a poultice,” [or] “I applied an ointment,” would he have endured it? Not at all; but he would have immediately said, “And what is the profit, since I still have pain?” Think the same regarding the soul. And what, if I had many times bathed a hand that was numb and shriveled, and had not been able to soften it? Would I not have heard the same thing? And now we are washing a hand that is shriveled and dried up, and therefore, until we extend it fully, we will not stop. I wish that you too would discuss nothing else—at home, in the marketplace, at the table, by night, and in your dreams. For if we always worried about these things by day, we would be in them even in our dreams.
4. What are you saying? That I am always speaking about almsgiving? I myself wished that there were not much need for this counsel for you, but that I might speak about the battle against the Jews and the Greeks and the heretics. But how can one arm those who are not yet healthy? How can one lead into battle those who still have wounds and sores? If I had seen you healthy and clear, I would have led you to that battle, and if
in the church to breathe forth the scent of ointment. But now, we place sensible incense in it, yet we take little trouble to purge and cast out the intelligible uncleanness. What profit is there in this? For we do not so much shame the church by bringing filth inside, as we shame it by saying such things to one another, about profits, about
HOMILY LXXXIX
MATTHEW 27:62. *Now on the next day, which is the day after the Preparation, the chief priests and the Pharisees gathered before Pilate, saying: Sir, we have remembered that that deceiver said, while he was yet alive, After three days I will rise again. 64. Command therefore that the sepulcher be made sure until the third day, lest his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error shall be worse than the first.*
1. Everywhere error trips itself up, and even against its will, it bears witness to the truth. Observe this. It must be believed that He died, that He was buried, and that He rose again; and all these things are accomplished through the enemies. See how these words testify to all these things. *We have remembered*, they say, *that that deceiver said, while he was yet alive*—therefore He died; *that After three days I will rise again. Command therefore that the sepulcher be sealed*—therefore He was buried; *lest his disciples come and steal him away.* Therefore, if the sepulcher is sealed, there will be no foul play. Certainly not. Therefore, the demonstration of the resurrection has become irrefutable by the very things you proposed. For since it was sealed, no foul play occurred. And if no foul play occurred, yet the sepulcher was found empty, it is clear that He rose clearly and irrefutably. Do you see how even against their will they cooperate with the demonstration of the truth? Do you, however, observe the love of truth of the disciples—how they hide none of the things said by the enemies, even if they speak insultingly. Behold, they call him a deceiver, and these men do not keep silent about this either. These things demonstrate both their cruelty, that they did not remit their anger even at death, and the simple and truth-loving manner of these. It is worth inquiring also where He said, *After three days I will rise again.* For one would not find it said so clearly, except for the example of Jonah. Thus they knew the things said, and were acting maliciously of their own accord. What then of Pilate? *Ye have a guard; go your way, make it as sure as ye can. So they went, and made the sepulcher sure, sealing the stone, and setting a watch.* He does not leave the soldiers to seal it alone; for since he had learned about Him, he no longer wished to act in concert with them. But for the sake of being rid of them, he endures even this, and says: *Ye seal it as ye wish, so that ye may not have others to blame.* For if the soldiers alone had sealed it, they could have said—even if the things said were improbable and false, yet since they were shameless in other matters, so in this too—
that perhaps the disciples stole him away and lead many astray. And yet this was shown to have no basis at all. But such is wickedness: contentious and shameless, attempting even the irrational. They order it to be secured up to three days, as if fighting for their own dogmas, desiring to show that even before this he was a deceiver; and thus they extend their wickedness even to the tomb. Therefore he rose the sooner, so that they might not say that he lied and was stolen. For his rising sooner did not really constitute an accusation, but rising later would have been full of suspicion. For if he had not risen at that time while they were sitting there and guarding, but rather had departed after the three days, they would have had something to say and to contest, even if foolishly. Therefore he prevented this. For it was necessary that the resurrection should take place while they were sitting by and guarding. Thus it had to take place within the three days; for had it happened once their time had passed and they had departed, the matter would have been suspect. Therefore he allowed it to be sealed as they wished, and soldiers sat by. And they did not care that they were doing these things on the Sabbath and working, but they looked to one thing only—their own wickedness—thinking they would prevail by this; which was the ultimate folly, and resulted from fear shaking them violently. For those who had held him when living, feared him when dead. And yet if he were a mere man, they ought to have been confident. But so that they might learn that even when living he suffered willingly what he suffered, behold, there was both a seal, and a stone, and a guard, and they could not hold him; but one result alone follows: the tomb is made public, and the resurrection is believed from this. For soldiers were sitting by, and Jews were keeping watch. C "And late on the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb." And behold, there was a great earthquake. "For an angel of the Lord descended from heaven, and coming, rolled back the stone from the door of the tomb, and sat upon it." And his appearance was "as lightning, and his garment white as snow." It was after the resurrection that the angel came. Why then did he come and remove the stone? It was for the sake of the women, for they were the ones who had seen him in the tomb. In order, therefore, that they might believe that he was raised, they see the tomb empty of the body. For this reason he took away the stone; for this reason an earthquake also occurred, so that they might be awakened and roused from sleep. For they had come with the intention of anointing the body, and these things were happening at night, and it is likely that some had fallen asleep. And for what reason also the—
women, who witnessed the course of these women, finally, even if late, put aside the disease of the desire for gold. So if you emulate these women, exchange the ornament with which you are surrounded for having charity around you. A What is the profit, tell me, of these precious stones and of the gold-woven garments? "The soul rejoices in these," you say, "and is gladdened." I asked you for the profit, but you told me of the injury. For to be occupied with these things and to rejoice and be fixated upon them is no small thing. For this wretched slavery becomes more bitter when someone is also gladdened while being a slave. For when will she ever be diligent about spiritual matters as she ought, and when will she ridicule worldly things as she ought, if she thinks it is worth rejoicing to be bound with gold? For someone who remains in prison and is pleased will never wish to be set free, just as she does not. But as if she had become a captive of this evil desire, B she will not even endure to hear a spiritual voice with the fitting desire and diligence, much less to undertake a work. What then is the profit of this ornament and of this stupidity? Tell me. "I am delighted," she says. Again you have told me of the injury and the destruction. "But I also enjoy," she says, "much honor from those who see me." And what is this? For this is a basis for another corruption, when it lifts one up to pride, when it lifts one up to arrogance. Come then, since you did not speak of the profit, endure me as I recount to you the injuries. What then are the injuries from this? Concern greater than the pleasure. Therefore, many who see, those of the coarser sort, are more delighted than the one who is clothed in them. For you are adorned with anxiety, while they feast their eyes without it. Then another again: that the soul is humbled, that it is envied from all sides. For those nearby, stung, arm themselves against their own husbands and stir up bitter wars for you. Along with these, there is the fact that all free time and care is spent on this, that one does not hold firmly to spiritual achievements, that one is filled with pride and arrogance and vain glory, that one is fixed to the earth, and begins to lose one's feathers, and instead of an eagle becomes a dog or a swine. For leaving off looking toward heaven and flying, you look toward the ground like swine, searching curiously through metals and crevices, and acquiring a cowardly and servile soul. C But you turn back, appearing to those in the marketplace? For this very reason one ought not to wear gold, so that you do not become a common theater and open the mouths of many accusers. For no one of those who turn around admires you, but they mock as someone fond of ornaments, as a boaster, as a carnal woman. And if you enter into the church, you have left having received nothing, except for myriad mocks and revilings and curses, not only from those who see you, but also from the prophet. For immediately the most loud-voiced Isaiah, seeing you, will shout: "Thus saith the Lord concerning the haughty daughters of Zion: because they walked with lifted neck, and with winks of their eyes, and dragging their tunics, and playing with their feet; the Lord will uncover their ornament, and there shall be instead of a sweet smell, dust, and instead of a girdle, a rope." These things are for you instead of adornment. For these things were not said only to those women, but to every woman who imitates them. D And Paul also, with him, against—
makes you sluggish toward mercy, and those who live with you. For none of you would easily choose to break off any of these gold ornaments to feed someone hungry. For where you would yourself prefer to be in distress than to see these things broken up, how would you be able to feed another from them? For the many are disposed toward these things just as if they had life, and no less than they are toward their own children. Away with it, he says. Show me this, then; show me through deeds, since now I see the contrary. For who among those who have been deeply ensnared, having melted these down, has rescued the soul of a dying child? And why do I say a child? Who has bought their own soul, which was perishing, from this? On the contrary, the many sell it every day for these things. If physical illness occurs, they do everything; but if they see the soul corrupted, they do nothing of the sort, but neglect even their descendants and their own souls, so that these things may remain, being healed by time. And you are covered in gold worth ten thousand talents, while the member of Christ does not even have the enjoyment of necessary food. But the common Master of all, of heaven and of those in...
HOMILY XC
As they were going, behold, some of the guard came into the city and reported to the chief priests all that had happened. And having gathered together with the elders, and having taken counsel, they gave a sufficient amount of silver to the soldiers, saying, "Say that His disciples came by night and stole Him while we were sleeping. And if this is heard before the governor, we will persuade him and keep you free from care."
α. Because of these soldiers that earthquake occurred, such that it shocked them and the testimony originated from them; which, in fact, is what happened. For the report became above suspicion, coming as it did from the guards. For of the signs, some were shown to the inhabited world in common, while others appeared privately to those who were present there; in common to the inhabited world was the darkness, privately, that of the angel and that of the earthquake. Since, then, they came and reported (for the truth shines brighter when proclaimed by enemies), they gave money again, so that they might say, he says, "That His disciples came and stole Him." How did they steal Him, O most foolish of all? For because of the brilliance and obviousness of the truth, they cannot even fabricate a story. For what was said was extremely implausible, nor did the lie even have the appearance of truth. For tell me, how were the disciples to steal Him, men who were poor and untaught, and not even daring to appear in public? Was there not a seal set upon it? Were not so many guards sitting there, both soldiers and Jews? Did they not suspect this very thing, and were they not worried, and keeping watch, and concerned? And for what reason would they even steal Him? Was it to fabricate the doctrine of the Resurrection? And how would the thought of fabricating such a thing come to them, men who loved the fact that they were living in hiding? And how would they have removed the stone that had been secured? And how would they have escaped the notice of so many? And even if they despised death, they would not have attempted to venture so rashly and in vain when there were so many guards. That
there was a need for a long time to strip the body of its garments; so that from this, too, A the theft appears incredible. Could they have failed to know the Jewish fury, and that they would unleash their anger upon them? And what, in any case, was the profit for them, if he did not rise? Since they themselves were conscious that they had fabricated these things, they gave money and say, "Say these things, and we will persuade the governor." For they wanted the rumor to be published, struggling in vain against the truth, and by the very means through which they attempted to obscure it, they were even against their will causing it to shine forth. For this also confirms the resurrection, that they themselves say these things, that the disciples stole him. For when they confess this, they confess that the body was not there. When, therefore, they themselves confess that the body is not there, and their being on guard B and the seals and the cowardice of the disciples show the theft to be false and incredible, then the proof of the resurrection appears indisputable even from this. Yet, nevertheless, those shameless men, who dared everything, while so many were stopping their mouths—"Say," he says, "and we shall persuade, and we shall make you free of care." Do you see everyone corrupted? Pilate? For he was persuaded. The soldiers? The Jewish people? But do not marvel if money prevailed over the soldiers. For if it displayed such power in the case of the disciple, much more so in the case of these. "And this report," he says, "has been spread abroad until this present day." Do you see again the truthfulness of the disciples? How they are not ashamed to say even this, that such a rumor prevailed against them? "But the eleven disciples went away C into Galilee; and some worshipped, but others, when they saw him, doubted." This seems to me to be the final appearance in Galilee, when he was sending them forth to baptize. But if some doubted, marvel again at their truthfulness from this, how they do not hide even their shortcomings up to the very last day. Yet, nevertheless, even these were confirmed through the sight. What then does he say, seeing them? "All authority in heaven and on earth has been given to me." He speaks to them again in a more human way, for they had not yet received the Spirit who was able to make them lofty. "Go, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them D to observe all things whatsoever I have commanded unto you"; commanding them regarding doctrines, and the other regarding commandments. And he mentions nothing of the Jews, nor does he bring into the midst the things that had happened, nor does he reproach Peter for his denial, nor anyone else for their flight; but he orders them to be poured out into the whole world, having entrusted a concise teaching, that which is through baptism. Then, since he had commanded them great things, lifting up their spirits, he says, "Lo, I am with you always, even unto the end of the age." Do you see authority again? Do you see how those things were said for the sake of condescension? He said he would be not only with them, but also with all those who would believe after them. For the apostles were not going to remain until the end of the age; but he speaks to the believers as to one body. "For do not tell me," he says, "of the difficulty of the tasks; for I am with you, who make all things easy." This he also said to the prophets in the Old [Testament] continuously,
A in slavery, luxuriate in shame, and the thing to be avoided has become desirable. But since it is not fitting only to lament and to complain, but also to correct, let us see whence this passion and evil has become desirable to us. Whence, then? Whence has this become desirable? Because, he says, it creates glory and security. What security? Tell me. In the confidence of not being hungry, not shivering, not being harmed, not being despised. Therefore, if we were to promise you this security, would you cease to be rich? For if wealth is desirable for this reason, if it were possible to have security without it, what need would you have of it henceforth? And how is it possible, he says, not being rich, to attain these things? But why is it possible (for I shall say the contrary) being rich? For there is a necessity to flatter many, both rulers and the ruled, and to be in need of thousands of things, and to serve ignobly, and to fear and tremble, and to suspect the eyes of the envious, and to fear the mouths of slanderers and the desires of other lovers of money. But poverty is not such as this; rather, it is the exact opposite. It is an inviolable and secure place, a calm harbor, a wrestling-school and gymnasium of philosophy, an imitation of the angelic life. Hear this, all you who are poor, or rather, also all you who desire to be rich. It is not being poor that is terrible, but not wishing to be poor. Do not consider poverty to be anything terrible, and it will not be terrible to you. For this is not in the nature of the thing, but in the judgment of cowardly men. B And I am even ashamed if I have so much to say on behalf of poverty, that it is nothing terrible; for if you live philosophically, it will be a source of ten thousand good things. And if someone were to offer you authority, and political powers, and wealth, and luxury, and then were to set poverty against them, and gave you the choice to take whatever you wanted, you would have snatched this immediately, if indeed you had known its beauty.
D And I know that many laugh at these things being said; but we are not disturbed; rather, we ask you also to be patient, and you will soon cast your vote for us. For to me, poverty seems like a certain modest, beautiful, and fair maiden; but avarice seems like a beast-formed woman, like some Scylla and Hydra, and other such monsters fashioned by myth-makers. For do not bring before me those who accuse poverty, but those who have shone through it. With her, Elijah was nourished, and was snatched away in that blessed rapture; with her, Elisha shone; with her, John; with her, all the apostles; but with the other, Ahab, Jezebel, Gehazi, Judas, Nero, and Caiaphas were condemned. But if it seems good, let us not see only those who shone in poverty, but let us also examine the beauty of this maiden herself. For her eye is pure and transparent, having nothing murky, just as that of avarice is now full of anger, now filled with pleasure, and now disturbed by incontinence. But not so the eye of poverty, but it is gentle, serene, looking sweetly towards all, mild, affable, hating no one, turning away from no one. For where there is money, there is a ground for enmity and thousands of wars. Again, the mouth of the other is full of insults, of a certain pride, arrogance
you throw away your possessions; for this is the achievement of an apostle. But you cannot throw them away? You certainly can; however, I do not compel you, if you do not wish it, nor do I use force; but this is what I beseech you, even to distribute in part to those in need, and not to seek anything more than your necessity. For thus, even here, we shall lead a life free from turmoil and A secure, and we shall enjoy eternal life: may we all attain to this, through the grace and kindness of our Lord Jesus Christ, with whom be glory and dominion to the Father and to the Holy Spirit, now and always, and unto the ages of ages. Amen.
MONITION CONCERNING THE FOLLOWING FRAGMENT
At the beginning of Homily IV of the present edition, col. 73, where the number of generations, which Matthew recounts after the genealogy in chapter 1, v. 17, is discussed with the words: *All the generations from Abraham unto David are fourteen generations, etc.* After Chrysostom has divided all the generations into three parts, in order to show to the Jews that even the form of the republic has changed—and that it has not escaped better, but has become aristocratic or oligarchic—and that they have been involved in the same evils, and have had neither leaders, nor priests, nor administrators of the republic, to whom a greater share of virtue was assigned, he continues: *But why does he say that there are fourteen generations, and yet in the last part he says that they are only twelve? I leave the solution of this question to you: for it is not necessary for me to solve everything for you, so that you do not become sluggish in generating:* but we shall explain the second. To me, indeed, it seems that there is a time of captivity here, which is counted for one generation, and so forth. After this, he proceeds to explain the second part: *three Manuscripts follow, or rather, they solve the first entirely, and traverse a long path; indeed, they explain those fourteen generations which are counted before the captivity; and also the fourteen others which are recounted after the captivity.* These things are understood because they were not read by Chrysostom’s contemporary and interpreter, and they are omitted in very many manuscripts; they do not seem to be Chrysostom’s, or they are, due to the diversity of style, and because they do not agree with the following words of Chrysostom; and they are very intricate, especially in the beginning, and they are clearer in the end of the Commentaries; for these reasons they have been relegated to the end.
I prefer to solve the first question for you, lest the business of inquiry burden you, since it contains something profound and difficult to examine. For since from David unto Jechonias and the captivity of Babylon there were fourteen generations, why does the evangelist say fourteen? Perhaps he had those successions in mind, to describe them, so that he might find fault with some, because he had omitted some in the succession. For in the book of Kings and Chronicles, after Joram, the son of Jehoshaphat, there are said to have reigned afterward Ahaziah, Joash, and Amaziah; and after them, Uzziah, Jotham, and Ahaz: omitting the three kings mentioned before the evangelist, he follows up with Uzziah, Jotham, and Ahaz, omitting the three aforementioned kings. This he did, not that he had the successions of the kings in his scope; otherwise, there would have been B more successions, but the genus only in his purpose. For this is what he wants to say: *So all the generations from Abraham unto David are fourteen generations; and again: from David unto the transmigration of Babylon, fourteen generations*; but not fourteen successions; and by right no blame is incurred. Some might say that he could have mentioned that succession: *All the generations from Abraham unto David are fourteen successions; and unto the transmigration of Babylon are fourteen generations*; and if he had said this, they claim, he would have satisfied the reason. But if he had thus deflected the scope of history, he would have made it stronger; now, however, he says that he has the successions not in his scope, but the generations; and in the book of Kings and Chronicles, not successions, but true generations are recounted, and his history is impeccable, and he does not suffer any discrepancy. In the reckoning, moreover, a generation ought not to be computed by the life of a man: for it often happens that some [are fathers] in a very short time, and reach youth, others reach the prime of youth; others reach adult age; others reach old age. For when we number the generations of the ancients, and our own age as well, how are we to count every man’s life as a generation? But not the children or their procreation; for some have begotten children at twenty years of age, after they have exceeded thirty years. And by the life of such men, some are seen to have reached only up to the fourth generation, so that they have seen up to fifty years of descendants; others have seen grandchildren; others have seen seventy years without offspring. How are generations to be counted? Are they those who are long-lived, or those who have led a short life? Or those who have been quick, or those who have begotten many? And those who have produced the most successions? This inquiry concerning the divine evangelist is not of successions, but he recounts generations C as he had them in mind, according to what he knew of them, as he enumerated them, and he did not arrange that succession as it is narrated in histories, but he admitted it into the genealogy, which was enough for them to fill up the fourteen generations. But why were these sound, without any contradiction to the Scriptures? Therefore, the difficulty is now explained; now we must speak of the second. Since in this place [the text] comes to Jechonias and to Joseph in the genealogy, and there are twelve in number, why does the evangelist say fourteen? For the same reason. For I do not say the successions, but the generations are recounted. But it happens very often that [life is] long-lived and aged, so that they comprise a few successions of men; yet the number of generations is complete. For in the space of time from David unto the captivity, since the space of time was the same, [many] fewer were given as generations. For from those successions of men [there were] seven, but fourteen generations only are recorded: for the same reason in the twelve generations there are fourteen completing generations; for because these twelve men, in all likelihood, were long-lived and aged, and were sufficient for fourteen generations. And this is the ratio of explaining this question; but we must explain the ratio of the second, and carefully recount according to history these fourteen generations, and you will find that among these successions there are twelve, [if] you number Jesus Christ, who is called the son of Joseph; and add to them Jechonias, who is in Babylon; but not he himself, who reigned in Jerusalem after the transmigration. For there are two nicknamed Jehoiakim after Josiah, namely, he who is Josiah’s son, who reigned in Jerusalem after him, and his son, also Jehoiakim D; but he is truly called by name, according to the Greek custom. The first is Jehoiakim and Jechonias, and he is Josiah’s son, to those generations he is reckoned as the first from the captivity; the son of this one is Jehoiakim, who is Jechonias, the son of the former Jechonias, and Jehoiakim is Josiah’s, who is recounted in the genealogy up to Christ, [and] the number of fourteen generations is completed. But that there were two Jehoiakims Scripture testifies, which has: *And Pharaoh Necho, king of Egypt, made Eliakim, Josiah’s son, king in his stead, and changed his name to Jehoiakim* (4 Kings 23.34). Afterward it says that he died, and was gathered to his fathers; then it relates that Jehoiakim his son reigned in his stead. At the time when his servant Nebuchadnezzar, king of Babylon, was in Jerusalem, and took it by siege: and then he carried Jehoiakim with all his [possessions] to Babylon. He is called Jechonias afterward, the nephew, and not the son of Josiah. Therefore, he [the writer] numbered him in the third genealogy from Jechonias unto Christ in those fourteen generations: for, indeed, he was the son of Josiah, and he is numbered in the upper generations. And thus the number of fourteen generations is completed for us.
These things follow in these three Manuscripts which Chrysostom [uses]: To me, certainly, he seems [to speak of] the captivity, etc. See col. 73.