Homilies on the Gospel of John

NOTICE TO THE LEARNED READER CONCERNING ELEVEN HOMILIES OF CHRYSOSTOM NOT YET PUBLISHED, THE COPIES OF WHICH HAVE RECENTLY BEEN TRANSMITTED TO ME.

These eleven homilies come from a Vatican Codex, which not long ago, it is said, was transferred from Mount Athos to the Vatican Library. In that mountain, it is known that there are seven libraries of Greek manuscripts in various monasteries, as I mentioned at the end of the *Palaeographia Graeca* (pp. 438, 473), after John Comnenus, who had inspected them. Nor did it escape our friends who reside in Rome and keep watch over these matters, the Reverend Father Peter Maloet, Procurator General of our congregation, and Mr. Joseph Avril, his associate, that this Codex, containing unpublished works of Chrysostom, had been brought to the Vatican Library. Without delay, they transmitted to me a catalog of the homilies contained therein, adding the beginnings of each homily. Among those, I found eleven homilies that had never been printed or mentioned anywhere, and which, even from their titles, seemed to indicate something of value. I immediately asked that they be transcribed and sent to me. They did not sluggishly apply their hand and effort to this task, but sent all of them transcribed to me.

All of them, without doubt, are genuine: nor do I think there will be any diversity of opinion regarding their authenticity. All were delivered in Constantinople. And what was most pleasing and delightful to me, they contribute not a little to illustrating the history of that time. I have thought it worthwhile to give an account of each of them here, because we cannot make them public in the following volumes—the ninth, tenth, or eleventh; for it is not permitted to break up the Homilies on the New Testament which have already been begun, in order to insert these discourses. Therefore, they must be transmitted to the twelfth volume, and in the meantime we shall give notice of them, so that if learned men can offer any help concerning them, they may know the subject matter. Moreover, since gaps occur in some of them, who knows whether the same works might be found in other Codices, where they might be complete in all their parts? Therefore, accept their titles, beginnings, and arguments.

^A I.

Homily delivered in the martyrium at the Old Petra, with few people having gathered due to the winter, on the need to assemble constantly, and not to despair of salvation, though one be in sins, but to show forth repentance.

Beginning: "What is this? Although the entire city ought to have been present today, not even the hundredth part of the congregation has met us."

It is directed against misers; it deals with an earthquake that occurred not long ago, or about thirty days prior, which had brought damage to many. He exhorts the audience so that they might be present once a week. He says one should not despair. (But here one leaf is missing, and a gap exists.) Much is said concerning Elijah; and many things also concerning Paul.

^B II.

Of our holy father John Chrysostom. On the Empress having approached the great church in the middle of the night, and from there having taken up the relics of the martyrs, and having escorted them through the entire marketplace as far as the martyrium of Drypia, which is nine miles from the city. This homily was delivered in the great martyrium, while she and the entire city, and the magistrates, were present.

Beginning: "What shall I say, and what shall I speak? I exult and I rave with a madness better than sobriety; I fly and I dance."

In this homily, which will be illustrated with many notes, Chrysostom expresses the joy of such a great celebration. There were present men and women of all ranks, monks, virgins, the elderly, and the young. The Empress herself, walking on foot, was constantly touching the casket or the cloth placed over it. From there, the arm of the sea, or the Bosporus, had to be crossed so that they might go to the martyrium or church to which the Relics were being brought. He celebrates the Augusta with many praises, and intermingles many things concerning the rites and customs of that time.

^C III.

Of the same. On the following day, the Emperor having arrived at the martyrium of the apostle and martyr Thomas, situated in Drypia, and having departed before the discourse. The homily was delivered after his departure to the multitude of the people.

Beginning: "Blessed be God, how great are the powers of the martyrs! To us, the entire city, along with the...

ily was delivered after his departure to the multitude of the people. Beginning: "Blessed be God, how great are the powers of the martyrs! To us, the entire city, along with the Queen, is present today; today the King with all his camp." After the Empress had, as we saw, accompanied the relics to the martyrium or church on the preceding night, the Emperor came on the following day with the army, that is, with a company of armed men and guards. Furthermore, he praises the piety of the Emperor Arcadius, not only of the Emperor, but also of the guards and soldiers who accompanied him; and in the homily delivered to the people, he speaks much concerning the future resurrection.

IV.

A hortatory homily delivered in the temple of St. Anastasia to those who were absent, and a demonstration concerning the struggles and contests of the blessed and just Job.

V.

A homily by the same, delivered in the temple of St. Irene, concerning the zeal of those who were present and the sloth of those who were absent from the homily. Concerning the singing of psalms, and that the nature of their sex offers no obstacle to women in pursuing the path of virtue.

VI.

A homily delivered in the Church of the Apostles on the day of the Emperor Theodosius, against those who call themselves Cathari, after two other bishops had spoken.

VII.

A homily delivered in the temple of St. Anastasia.

OF OUR HOLY FATHER JOHN CHRYSOSTOM THE COMPLETE WORKS. COMMENTARY On the holy John the Apostle and Evangelist (a). HOMILY I.

Laudation of the Gospel of John; encomium of John himself; who can understand his Gospel. - An allegory of the spectators of contests, if at any time they should see some strenuous athlete already crowned approaching...

they all flock together that they may be able to behold his struggles, his art, and his strength; from this you may see the theater of innumerous men, who, in that matter, lean with the eyes of both mind and body, so that nothing pertaining to the spectacle can escape them. Then if some eminent musician should arrive, these same people in like manner fill the theater, and having left all things that are at hand, even though they be often necessary and urgent, they go up and sit, and with much eagerness receiving the harmony of both song and instruments, they debate upon it. ^A And these are the many. But those who are skilled in rhetorical discourses, they themselves again do this very same thing toward the sophists. For there are theaters for them, and listeners, and applause, and noise, and a most searching examination of what is said. If, then, when men are spectators of rhetoric, flute-playing, and athletics, and are at once both viewers and listeners with such great attention; how much eagerness and zeal should you owe to provide us—not now with some flute-player or sophist descending into the arena, but a man speaking from the heavens, and sending forth a voice more brilliant than thunder? For he has seized, ^B encompassed, and filled the whole world with his cry, not by shouting loudly, but by moving his tongue with divine grace. And what is wonderful is that this cry, although it is so great, is not harsh, nor unpleasant, but is sweeter and more desirable than all musical harmony, and knows how to entice even more; and above all these things, it is most holy and most awesome, and full of such mysteries, and brings such good things, that those who receive and guard them with accuracy and zeal can no longer be men, nor remain upon the earth, but stand above all things of this life, and having changed themselves to the angelic lot, dwell upon the earth as if it were heaven. For the son of thunder, the beloved of Christ, the pillar of the churches throughout the world, ^C he who holds the keys of heaven, who drank the cup of Christ, and was baptized with His baptism, who reclined upon the bosom of the Lord with much boldness, he enters to us now; not acting out a drama, nor hiding his head with a mask (for he will not say such things), nor mounting upon a platform, nor beating the orchestra with his foot, nor adorned in gold-wrought clothing; but he enters having a robe which possesses an impossible beauty. For he appears to us having put on Christ, having shod his feet with those beautiful [shoes] in the preparation of the gospel of peace (Rom. 10:15), having his girdle not upon his chest, but upon his loins; not of crimson leather, nor overlaid with gold, but woven and put together from truth itself. ^D He appears to us now, not having hypocrisy; for there is no hypocrisy with him, nor fabrication and fable; but with bare head he proclaims the bare truth; not being one man, while persuading those who hear to believe something else about him by his figure, his gaze, or his voice; having no need of instruments for his proclamation, such as a cithara or lyre or anything else of that sort; but he works all things with the tongue, emitting a voice sweeter and more useful than any citharode, or any music. And his stage is the whole of heaven; his theater is the world; his viewers and listeners are all the angels, and as many of men as happen to be angels, or desire to become so. For these alone could accurately hear this harmony, and demonstrate it in their deeds, and be such listeners as it is necessary to be. For all others, like small children, hear indeed, but do not know what they hear, but are excited about cakes and childish toys; so too these, laughing, luxuriating, and living in wealth, power, and the belly, hear at times what is said, but they demonstrate nothing great or lofty in their deeds, being nailed once and for all to brickwork and mud. To this apostle the powers from above stand by, struck with wonder at the beauty of his soul and his understanding, and the bloom of virtue by which he drew to himself Christ, and received spiritual grace. For just as one who has prepared his own soul like a lyre, well-tuned and stone-studded, having golden strings, he gave it through the Spirit to sound forth something great and lofty.

2. Since therefore we are to hear it not as from a fisherman, nor as from the son of Zebedee, but as from one who knows the depths of God—I mean the Spirit—who is striking this lyre, let us listen. For he will tell us nothing human, but from those spiritual abysses, whatever he may say, it is from those mysteries which not even the angels knew before they came to pass. ^B For even they learned with us through the voice of John, and through us what we have known. And another apostle made this clear, saying: "That the manifold wisdom of God might be made known now to the principalities and powers through the Church" (Eph. 3:10). If, therefore, even principalities, powers, and the Cherubim and Seraphim learned these things through the Church, it is evident that they too labored with much intensity regarding this hearing. For we have been honored not a little in that the angels learned with us what they did not know; and that it was through us, I do not yet say. Let us therefore provide much silence with good order, not only today, nor on the day in which we hear, but through all our life, ^C since it is good to hear him through all. For if we desire to know the things that happen in royal palaces; for instance, what the king has said, what he has done, what he is planning regarding his subjects, even though often they are nothing to us; how much more is it desirable to hear what God has said, and especially when all things matter to us. These things, all of them, he will tell us with accuracy, being a friend of the King Himself; or rather, having Him also speaking within himself, and hearing all things from Him, which He heard from the Father: "For I have called you friends," He says, "because all things that I heard from my Father, I have made known to you" (John 15:15). ^D Just as, therefore, if we saw someone suddenly looking down from the top of heaven, and promising to tell with accuracy the things there, we would all flock to him; so let us be disposed now. For this man speaks to us from thence. For he is not of this world, as Christ Himself says: "You are not of the world…"

^A and containing within himself the Comforter; who is everywhere present, who knows the things of God as exactly as the human soul knows its own affairs; the Spirit, namely, of holiness, a right Spirit, who directs and leads into heaven, who gives new eyes, who causes us to see things future as if they were present, and to behold the heavenly things while yet in the flesh. Let us therefore throughout our whole life show ourselves toward Him with a quiet and tranquil mind: let no one be slothful, no one drowsy, or remain here bespotted with stains; but let us transfer ourselves to heaven, where the Evangelist speaks to those who reside in this place. If we remain on earth, we bring back no great gain from here: for the discipline of John pertains nothing to those who have not departed from a life like that of swine, just as human affairs pertain nothing to him. Thunder, indeed, emitting an inarticulate sound, terrifies our souls; but the voice of John disturbs no one of the faithful, nay, rather it removes them from tumult and perturbation, and is a terror only to demons and the servants of demons. That we may see, therefore, how he terrifies them, let us be silent in mind and mouth, but especially in mind. What profit is there, when the mouth is silent and the mind is tumultuous? I seek the quiet of the soul, because I desire a hearing soul. Let no desire for money, therefore, move us, no love of glory, not the tyranny of anger, nor the tumult of other passions. For a soul whose hearing is not purged cannot, as is fitting, either grasp the sublimity of what is said, or properly know the hidden and tremendous account of these mysteries, and all the other virtues contained in these oracles. For if no one has learned to play the flute or lyre, unless he applies his mind to them, how can one sitting and listening hear mystical voices, if his mind remains in sloth? ^B [D (text continues) ]

...give that which is holy unto the dogs, neither cast ye your pearls before swine (Matt. VII, 6). He called these words pearls, although they are far more precious than pearls, because there is nothing more excellent than this material. Therefore, he is accustomed to compare the sweetness of these discourses to honey, not because honey can equal it, but because there is nothing sweeter than honey among us. For that they surpass both the value of gems and the sweetness of honey by a long interval, hear the prophet averring with these words: More to be desired are they than gold and precious stone, and sweeter than honey and the honeycomb (Ps. XVIII, 11, 12); but only to those who are well; therefore he subjoined, For thy servant keepeth them. And elsewhere also, when he had called them sweet, he added, To my throat. How sweet, he says, are thy words unto my taste! and expressing the excellence, he adds, Yea, sweeter than honey and the honeycomb to my mouth (Ps. CXVII, 103), because he was endowed with a sound mind. Let us not, therefore, approach these things while afflicted with disease, but after the soul has been purged, let us take this food. For this reason, even after having premised so many things, I had not yet arrived at these points, so that each one, after every disease had been driven away, might enter as if entering into heaven, thus void of anger, cares, anxieties, and other affects of the soul. For we cannot take away any great thing from here unless we have first so purged the soul. And let no one say to me that there is a short time between this and the next sermon. For one can change his entire life not only within the space of five days, but even in one moment of time. What, pray, is more wicked than a robber and a homicide? Is this not the extreme kind of wickedness? Yet he immediately arrived at the highest peak of virtue, he went to paradise; he needed neither many days nor a long hour, but only a short moment. It is thus possible to be suddenly changed, and for that which is clay to become gold. For neither virtue nor vice is a matter of nature, but the change is easy, and free from all necessity. If you are willing and obedient, he says, ye shall eat the good of the land (Isai. I, 19). Do you see that there is need only of will? Of will, I say, not that ordinary one which is common to many, but the diligent one. For I know that all wish to desire heaven; but the will must be shown by deeds. For the merchant wishes to get rich, and his will does not consist of thought alone; but he prepares the ship, he collects sailors, he summons a pilot, and equips the ship with all other necessary things, borrows gold, crosses the sea, goes to a foreign land, and endures many dangers and many other things which those who are used to sailing know. Thus it behooves us to exhibit our will. We are sailing, too, we also, not from one land to another, but from earth to heaven. Let us therefore prepare in our mind a government which may lead us from above, and by obeying it, let us prepare a firm ship for ourselves, that we may not be submerged by some mundane calamity or sadness, nor be puffed up by a spirit of arrogance, but be light and unencumbered. If we thus prepare the ship, the pilot, and the sailors, we shall sail with a fair wind, and we shall draw the Son of God, the true pilot, to ourselves, who will not suffer our vessel to be submerged; but though ten thousand winds blow, He will rebuke the winds and the sea, and instead of a storm, He will effect a great calm.

^D Having thus prepared ourselves, let us be diligent in the church, if at least you wish to hear something useful and store it in your mind. Let no one be sluggish, no one a stone, no one filled with thorns. Let us make ourselves new, and so with readiness we shall sow the seeds, if we see the earth clean; but if we see it stony and rough, forgive us if we do not wish to labor in vain; for leaving off sowing, we would begin to clear out the thorns; for then it would be the extreme of madness to cast seeds into unworked ground. Whoever hears this sermon should not be a participant of the table of demons. For what fellowship has righteousness with iniquity? You stand hearing John, and through him you learn the things that are of the Spirit, and after this you go away to hear harlots, and those who utter disgraceful words, and those who represent things even more disgraceful, and the effeminate who strike one another with slaps? How can you be properly washed and purged, while wallowing in such mud? What need is there to recount specifically all that obscenity? Everything there is laughter, everything is reproach and insults, and taunts; everything is dissolution, everything is perdition. Behold, I proclaim and announce to all of you: let those who enjoy this table purge their soul.

all is shame, all is disgrace, and reviling, and mockery; all is laxity, all is ruin. I forewarn and charge you all: let no one who partakes of this table corrupt his own soul with those poisonous spectacles. All things said and done there are a satanic procession. You know, you who have been initiated, what covenants you made to us; or rather, what covenants you made to Christ when He Himself was initiating you; what you said to Him, what you discussed with Him concerning the satanic procession, how you then renounced it along with Satan and his angels, and promised not even to glance there! There is great fear, therefore, lest, by turning ungrateful regarding such promises into a state unworthy of these mysteries—you see how in royal courts, it is not those who have offended, but those who are honored who are called to be participants in that will, and are ranked among the king’s friends? An ambassador has come to us from heaven, sent by God ^B to discuss certain necessary matters; and then you, leaving off hearing what he wishes and what he is sent to negotiate with us, sit listening to mimes. And how many thunderbolts, how many strikes of lightning are these actions not worthy of? For just as it is not allowed to partake of the table of demons, so it is neither allowed to listen to demons, nor even to approach the brilliant table that is full of such good things, which God Himself has prepared, with a filthy garment on. For so great is its power that it can suddenly lift us up to heaven itself, if only we attend with a sober mind. For it is not possible for one who is constantly clinging to divine words to remain in the present lowliness; but it is necessary that he be immediately given wings, and fly up to the realm above, and encounter the infinite ^C treasures of good things—of which may it be granted that we all partake, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the all-holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY II

^D Cap. 1. v. 1. In the beginning was the Word.

1. If John were about to address us and narrate his own affairs, it would have been necessary to recount his lineage, his country, and his upbringing. But since it is not he, but God speaking through him to human nature, it seems to me superfluous and redundant to inquire into these things; or rather, not even then redundant, but very necessary. For when you learn who he was, and whence, and of whom, and of what sort, and then hear his voice and all his philosophy, then you will know well that these things were not his, but of the divine power that was moving his soul. Of what country, then, was he? Of no country, but of an obscure village and a rather inferior region, which produced nothing good. For the scribes disparage Galilee when they say: *Search and see, that no prophet has risen from Galilee* (John 7:52). And the true Israelite also disparages it, saying: *Can any good thing come out of Nazareth?* (John 1:46). And being from this land, he was not even from any notable place. Yet he was not even from a well-known family, but the son of a poor fisherman; so poor, that he brought his children to the same trade. And you all know that no craftsman will choose to make his son an heir to his own trade, unless extreme poverty compels him; especially when the trade is of low value. But there is nothing poorer or lower than fishermen, and nothing more unlearned could exist; yet, even among them, some are greater and some lesser. And this apostle of ours occupied the lower rank even there; for he was not hunting from the sea, but was whiling away his time in a small lake, and he was, with his father and his brother James, mending nets (which was a sign of extreme poverty), when Christ called him. As for outside education, one may learn from these things that he had none at all. Indeed, Luke also testifies, writing that he was not only a common man, but also unlettered (Acts 4:13); and rightly so. For one who was so poor, and neither frequented public squares nor consorted with men of repute, but was pinned down to fishing—if he ever did consort with anyone, it was with fishmongers and cooks—what could he be expected to be, better than wild beasts and irrational creatures? Or how could he not have imitated the silence of the fish themselves? This fisherman, then, who was whiling away his time about lakes and nets and fish, who was from Bethsaida of Galilee, the son of a poor fisherman, and poor with the extreme of poverty, unlearned with the extreme of ignorance, who had learned no letters before, nor after he had associated with Christ—let us see what he utters, and concerning what matters he discourses to us. Is it about things in the fields? About things in the rivers? About agreements over fish? For one might expect to hear these things from a fisherman. But do not fear; we shall hear nothing of these things; but things in the heavens, and things which no one had learned before this time. For he comes bringing us such high doctrines, and such an excellent way of life, and such philosophy, as is fitting for one speaking from the very treasures of the Spirit, as if he had just arrived from the heavens themselves; or rather, it was not even likely that all those there would know them, as I have already said. These things, then, are of a fisherman, tell me? Or are they entirely of a rhetorician? Or of a sophist, or a philosopher? Or of anyone who has been educated in outside wisdom? By no means. For it is not for a human soul simply to philosophize in this way about that untainted and blessed nature, about the powers after Him, about immortality and endless life, about the nature of bodies, both mortal and those that are to be hereafter, about punishment, about the coming tribunal, about the accounts to be rendered for words, for deeds, for thoughts and deliberations; and to know what man is, and what the world is; and what the man who truly is really is, and who he is who seems to be but is not; what vice is, and what virtue is.

2. For some among the followers of Plato and Pythagoras sought these things; for one must not even mention other philosophers at all; so supremely ridiculous have they all become in this regard. Those who have been admired by others more than them, and have been believed to be the masters of that knowledge, these are mostly of the others—

^A ridiculed as children: because they made women common to all, destroyed life itself, and fouled the honor of marriage, and established other things of this kind in a ridiculous fashion; and in these things they exhausted their whole life. But regarding the soul, they established the most shameful doctrine of all, while saying that the souls of men become flies, gnats, and shrubs, and that God Himself is a soul; and asserting other most shameful things. And not only for this reason are they to be blamed: but a great Euripus of words belongs to them. For just as they are tossed hither and thither in the Euripus, so they have never stood on the same ground, as those who speak from an uncertain and unstable mind. But the fisherman here is not so, for he pronounces all things with certainty, and like one standing on a rock, he never stumbles. For since he has been deemed worthy to be led into the very inner sanctum, and has the Lord Himself speaking in him, he has suffered nothing human; but they, not unlike those who have not even in a dream been admitted to a palace, but spend their time in the marketplace indiscriminately with other men, while they conjectured about invisible things from their own mind, fell into the greatest errors, having attempted to discourse about ineffable things, and like the blind or the drunk they collided with each other in their very error: and not only against each other, but they always fight even with themselves concerning the same things. Yet this unlettered man, a rustic, from Bethsaida, the son of Zebedee; even if the Greeks greatly laugh at the harshness of the names, I shall speak with no less, rather with greater confidence: for by how much more that nation appears barbarian to them, and alien to the Greek institute, by so much the more glorious will ours appear. For when a barbarian and unlearned man says such things, which no man had ever known; and not only says them, but also persuades men (for if that alone were the case, it would be a great miracle; but now, in addition to this, even another greater argument is supplied, that the things which are said are divinely inspired, because they have surely always persuaded all their hearers to their doctrine); who will not marvel at the power inherent in him? For that is, as I have already said, the greatest sign, that he does not bring forth his doctrine and laws from himself. This barbarian, therefore, comprehended the whole world with his gospel, but occupied the middle of Asia with his body, where formerly all men of Greek discipline were philosophizing; and hence he is formidable to the demons, because he shines in the midst of the enemies, extinguishes their darkness, and topples the fortress of the demons: ^B but his soul withdrew to that place which would befit one doing such things. And the opinions of the Greeks, to be sure, have been extinguished and destroyed; but this man's affairs daily turn out more splendidly. For since he and the remaining fishermen have been here, the disciplines of Pythagoras and Plato, which formerly seemed to prevail, have been sent into silence, and most people do not even know them by name. And yet Plato went to tyrants when called, as they say, had many friends, and sailed to Sicily: but Pythagoras, arriving at great Greece, introduced countless deceptions; for what is told about him, that he spoke with oxen, could not be performed except by magical art. ^C And from this it is most evident that he who thus spoke to brute beasts provided no utility to men, but rather did them much harm. Certainly, the nature of men was more apt for philosophy: yet he, as they say, spoke with eagles and oxen through deceptions. He did not make the nature devoid of reason rational; which is a thing a man cannot do: but he was deceiving the foolish with deceptions. He was not instructing men with useful doctrine; but he taught that it was the same thing to eat beans and to devour the heads of one's parents; and he persuaded his hearers that the soul of their teacher became, at one time a shrub, at another a girl, at another a fish. Are those things not justly extinguished and utterly destroyed? Certainly by right and merit, as reason demanded. But not so the things that pertain to that rustic and unlettered man: rather, the Syrians, Egyptians, Indians, Persians, Ethiopians, and countless other nations, translating the dogmas introduced by him into their own language, although they were barbarians, learned to philosophize. For he did not, by sending away his fellow-men, put forth vain effort in training brute beasts; which would have been a superfluous study and huge insanity; but being free from this and other vices, he cared for this one thing, that the whole world might learn something useful, which could transfer it from earth to heaven. And therefore he did not envelope his doctrine in mist and darkness, as those did, who used to hold out the obscurity of their evil doctrine as a kind of veil; ^D but the dogmas of this man are clearer than the rays of the sun: therefore they have been revealed to all men throughout the world. For he did not command the incoming, like that man, to a five-year silence; nor did he teach in such a way that he might sit by insensible stones; nor did he fable that all things were defined by numbers: but having cast away all such ungrateful doctrine and satanic ruin, he mixed such ease into his words, that not only to men and the wise, but even to little women and adolescents all that was said was clear. For that the whole of the time which followed later confirmed those things to be true and useful for those who were to hear them: for he drew the whole world to himself, and freed our life from every alien tragedy, after these things were heard. Wherefore, as many as hear these things, we wish to pour out our soul rather than to withdraw from the dogmas handed down by him. Hence, therefore, and from every side it is clear that they are no human dogmas, but divine and heavenly, which have reached us from that divine soul. For we shall not see a noise of words, not a coloring of diction, nor an ornament and superfluous or useless composition of names and words (for these are far from all philosophy); but an unconquered and divine force, and the immense power of right dogmas, and the bounty of countless goods.

^A For in preaching, an excessive curiosity for words would be superfluous, and worthy of sophists—nay, not of sophists, but of foolish children; so that even the philosopher among them might well be ashamed of his teacher, who said that he was judged by his hearers as one who spoke without artifice, and as it happened, was brought forth not adorned with exquisite language, nor painted with select phrasing and names. For it would not be becoming, he said, O men, for one of this age, like a youth contriving speeches, to enter in among you. And see the great mockery! For that which he had fled from as shameful, unworthy of philosophy, and the work of youths, this is exactly what he himself practiced. Thus, in every way, they were concerned only with ambition; and there is nothing to wonder at in Plato, or in this alone.

^B And just as, if you should strip the sepulchers that are whitened on the outside, you would see them full of filth, and stench, and decaying bones; so too, if you should strip the dogmas of the philosopher of the beauty of their diction, you would see them filled with great loathsomeness, especially when he discourses about the soul, honoring it excessively while at the same time blaspheming it. For this is the devil’s snare: nowhere to maintain proportion, but to lead those caught by it into either extreme through the excess of defamation. For now he says it is of the essence of God; and now, having raised it up so excessively and impiously, he insults it again with another excess, introducing it into swine, and asses, and animals even more dishonorable than these.

But enough of these; or rather, even these are beyond measure. For if there were something useful to be learned from them, we needed to dwell upon them longer; but if it is only to observe their indecency and the laughter they provoke, even these things have been said by us more than is needful. Therefore, having dismissed their fables, let us lay hold of our own dogmas, which have been brought down to us from above through the tongue of this fisherman, having nothing human about them. Come, then, let us bring these very expressions into our midst, and the exhortation we gave at the beginning—to attend with accuracy to what is said—we now give again as a reminder.

What then, at his beginning, does this evangelist immediately say? "In the beginning was the Word, and the Word was with God." ^C Did you see the boldness and the great authority of his words? How he speaks, not doubting, not guessing, but asserting everything? For this belongs to a teacher: not to be tossed about in what he says. For if he who is to instruct others needs another to be able to steady him with security, he would be justly entitled to occupy the rank of a student, not a teacher.

But if someone should say, "And why on earth did he leave the First Cause and discourse to us immediately about the Second?" we will decline to speak of "first" and "second," for the Divine is above number and the sequence of times. For this reason we have declined these things, but we confess a Father who is from no one, and a Son begotten from the Father.

^D Yes, he says, why on earth did he leave the Father and discourse about the Son? Because the Father was manifest to all, if not as Father, at least as God; but the Only-Begotten was unknown. Therefore, he fittingly hastened to instill the knowledge of Him immediately from the very opening to those who did not know Him; and besides, he did not pass over the Father in his discourse regarding these things. And observe for me his spiritual understanding. He knows that men honor and esteem that which is older and before all things as God. For this reason, he makes his beginning from this, and proceeding further, he says that He is also God; and not as Plato, who said that one was mind and the other soul; for these are far from the divine and uncorrupt nature. For it has nothing in common with us, but has withdrawn from communion with creation—I mean according to essence, not according to relationship.

For this reason, he also called Him "Word." Since he is about to teach that this Word is the Only-Begotten Son of God, in order that no one might suppose the begetting to be subject to passion, he forestalls this with the designation of "Word," removing every evil suspicion, declaring both that the Son is from Him and that it is without passion. Do you see that, as I said, he has not passed over the Father in his discourse about the Son? But if these examples are not sufficient to set forth the whole, do not marvel. For our discourse is about God, whom it is not possible to speak of or to conceive according to His worth. For this reason, this one also nowhere sets down the name of "essence"—for it is not possible to say what God is according to His essence—but everywhere he declares Him to us from His operations.

One might see this Word a little later also being called "light," and the light again being called "life." And he did not name Him thus for this cause only, but for this first cause; and for a second, because He was to announce to us the things of the Father. "For all things," he says, "that I heard from the Father, I have announced to you" (John 15:15). He calls Him both life and light; for He granted to us the light from knowledge, and the life derived from this. And in sum, there is not one name, nor two, nor three, nor more, sufficient to teach the things concerning God; but it is desirable, through many, at least to be able to grasp even dimly the things that pertain to Him. And he did not call Him simply "Word," but with the addition of the article, separating Him by this from the rest.

Do you see that I did not say in vain that this evangelist speaks to us from the heavens? Look, then, immediately from the opening, where he has winged the soul and brought up the intellect of his hearers. For he has placed it above all sensible things; for he guides it before the earth, before the sea, before the heaven, and above the angels, and guides it to travel beyond the Cherubim and the Seraphim, and above the thrones, and above the principalities, and above the powers, and simply beyond all creation. What then? After bringing it to such a height, did he have the power to stop us there? By no means; but just as if someone, having taken one standing by the seashore and looking at cities, and coasts, and harbors, when he brings him into the midst of the open sea, has removed him from the former things, yet has not fixed his gaze anywhere, but has led him into an infinite contemplation: so too the evangelist, having led us above all creation and sent us on to the ages above it, leaves the gaze aloft, not giving it a place to lay hold of any end in that which is above, since there is none. For the discourse, having ascended to a beginning, seeks what kind of beginning; then, finding the "Was," always outstripping his intellect, he has nowhere to fix his reasoning, but gazing steadfastly and not being able to end anywhere, he turns back, exhausted, to the things below. For "In the beginning was" is nothing else but an indication of always being, and of being infinitely. Did you see true philosophy and divine dogmas, not such as those of the Greeks, who posit times and say that some gods are older and others younger? But there is nothing of the kind among us. For if God

is, as He truly is, there is nothing before Him; if He is the Creator of all, He Himself is the first; if He is the Lord and master of all, all things are after Him, both works and ^A ages. I wished to descend into other struggles, but perhaps your mind is weary. For this reason, after some admonitions that will be useful for your grasp of the things said and to be said, I shall make an end of speaking. What, then, are these things? I know that many are annoyed by the length of the things said. This, however, happens when the soul is burdened with many worldly cares and loads. For just as the eye, when it is pure and transparent, sees clearly and is not stressed when it examines even the most subtle bodies, but when some evil humor from the head has poured down, or some dense mist rising from the lowest parts is stationed before the pupil, it cannot clearly discern even the thicker objects: so it happens also in the soul. For when it has been purged and is troubled by no ^B disease of the mind, it clearly stares at those things which it ought to see; but when it has been defiled by many passions and has lost its original virtue, it cannot easily reach the sublime things, but immediately grows weary and falls, and declines toward sleep and sloth, and omits the things which pertain to virtue and a good life, and does not diligently approach them.

Moral exhortation regarding the need to be empty for the correct understanding of evangelical teaching; how the book of John is to be read with great attention.

Lest this happen to you (for I shall not yet make an end of speaking), strengthen your mind, that you may not hear the same things that were said to the believing Hebrews by Paul. For he says that their discourse is grand and difficult to interpret: not because it was such by its nature, but because, he says, "you have become dull of hearing" (Heb. 5:11). For he who is dull and infirm is equally troubled by a short as by a long discourse, and thinks things that are clear and simple are difficult to grasp. But let no one here be such, but with every care of the world cast off, let each one hear this doctrine. For when a hearer is held by the love of money, he certainly cannot hear with desire; for one soul cannot suffice for ^C many desires; but one desire drives out another, and the torn soul becomes weaker while the other, prevailing desire drags everything to itself. This is also wont to happen with children. For when someone has only one, he loves him beyond measure; when he has many, the divided love becomes smaller toward each. But if, where there is that force and—as it were—tyranny, and those who are loved are of the same kind, it happens in this way: what shall we say of the love which proceeds from will and affection, especially when these loves fight against each other? For the love of money is contrary to the love of this teaching.

We enter heaven when we enter here. Regarding not location, but affection.

(Ps. 57. 5). In what, I pray, does a wild beast differ from a listener of this sort? How is he not more irrational than any irrational creature, who does not attend when God is speaking? For if, being human, he does not wish to hear God, he is called nothing else than a wild beast. Consider, therefore, how great an evil it is, when [A ] Christ wishes to make us equal to the angels, if we transform ourselves into wild beasts. For to serve the belly, to be held by the love of money, to be angry, to bite, to kick, belongs not to men, but to wild beasts. Yet wild beasts have each their own passion, and this according to nature; but a man who has cast away the principle of reason and fallen away from the life according to God, surrenders himself to all the passions; and he no longer becomes merely a wild beast, but a multiform and varied monster, and he does not even deserve pardon by appeal to nature. For all wickedness is a matter of resolve and choice. But may it never be that we suspect such things concerning the Church of Christ; for we are persuaded better things of you, and things that belong to salvation. ^B But as much as we are persuaded, we shall not any the less desist from cautionary words; so that by climbing toward the very pinnacle of virtues, we may attain the promised goods; which may it fall to us all to obtain, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father glory, together with the Holy Spirit, unto ages of ages. Amen.

HOMILY III

In the beginning was the Word.

1. It were already superfluous to admonish you to apply attention to the sermon; for you have so quickly shown the fruits of the admonition in your deeds. For the gathering, and the intentness of your standing, and the way you press and hasten to occupy the inner place so that you may better hear our voice, and your refusal to depart, though squeezed, until this spiritual theater is dissolved—the applause, the noise, and simply all such things, are a proof of the fervor in your soul and of your love of hearing. Therefore it is superfluous to exhort you concerning this; yet it is necessary for us to say and to entreat that you should remain holding to this zeal; and not only to show it here, but also when you have reached home, for the husband to discuss these things with the wife, the father with the son; and to speak his own thoughts ^C and to demand those of the others, and for all to bring into the middle this good contribution. For let no one say to me that it is not fitting for children to be occupied with these things; for it was necessary not only for them to be occupied with them, but even to have their concern in these things alone. However, on account of your weakness, I do not say this, nor do I withdraw them from external lessons, just as I do not draw you away from civic affairs. But from these seven days, I ask that you dedicate one to our common Lord. For how is it not absurd that we command our servants to serve us for the whole time, while we do not allot even the smallest leisure to God, and this when the entire service adds nothing to Him (for the Divine is in need of nothing), but results in our benefit? But when you lead them to theaters, you do not object to lessons or anything of that sort; but if it is necessary to gain and collect any spiritual profit, you call it an occupation. And how do you not provoke God, when you are at leisure for all other things and allot time to them, but think that to handle His affairs is burdensome and unseasonable for children? Do not do this, do not, brothers. For this age most of all needs these instructions. For as it is soft, it quickly receives what is said, just as if the seal of the hearing were imprinted in wax upon their understanding. Furthermore, their life also has its beginning then ^D toward inclining either to vice or to virtue. If, therefore, one leads them away from the very beginnings and thresholds from wickedness, and takes them by the hand toward the best path, he will establish them in a certain state and nature thereafter; and they will not easily change to the worse even if they wish, since this habit draws them toward the working of good things. Thus they will become more venerable to us than those who have aged, and more useful for public affairs, displaying in youth the things of their elders. For it is not possible, as I have already said, to enjoy such preaching and to be in the company of such an apostle, and not depart having received some great and noble good, whether it be a man, a woman, or a young person who is a participant of this table. For if we tame wild beasts among us by disciplining them with reason, by how much more shall we accomplish this with men by this spiritual teaching, when there is a great distance between the medicine and the one being healed? For neither is the ferocity in us as great as that which is in them; for the one belongs to nature, the other to choice; nor is the power of the words the same. For that is of human intellect, but this is of the power and grace of the Spirit. He therefore who despairs of himself, let him reflect upon the tamed wild beasts, and he will never suffer this; let him come constantly to this dispensary, let him hear the laws of the Spirit throughout all the season, and having gone home let him transcribe what he has heard in his mind; and thus he will be in good hopes and great security, feeling by experience the progress. For when the devil sees the law of God inscribed upon the soul, and the heart become its tablets, he will no longer approach. For where there are royal letters—not engraved upon a bronze pillar, but molded upon a God-beloved mind by the Holy Spirit, and shining with much grace—he will not be able to so much as look at them, but will give us his back from afar. For nothing is so formidable to him and to the thoughts suggested by him as a mind practicing divine things, and a soul lying throughout attached to this fountain. For nothing present will be able to grieve such a one, even if it be unpleasant, nor to puff him up and exalt him, even if it be fortunate; but in so much winter and storm he shall enjoy much calm.

2. For the disturbance does not arise in us contrary to the nature of things, but contrary to the weakness of our own understanding. For if we suffered this contrary to what happens, all men ought to be disturbed. For we all sail the same sea, and it is impossible to be without waves and brine. If there are those who stand outside the winter and the raging sea, it is clear that events do not produce the winter, but the state of our own understanding. If, therefore, we prepare it so as to bear all things easily, there will be no winter for us, nor any surging swell, as the calm is always bright. But, indeed, I do not know how, having purposed nothing...

of these things to say, I have fallen into such a long exhortation. Forgive the length, I entreat you; for I fear, and I greatly fear, that this zeal of mine may not have a happy outcome; for if I had trusted in myself, I would by no means have spoken to you about these things. Yet surely what we have said is enough to render all things easy for you. But it is time that we come to the subject proposed, so that you may not approach these struggles exhausted. For struggles lie before us against the enemies of the truth, against those who do nothing that is not aimed at casting down the glory of the Son of God, or rather their own. For that glory remains ever as it is, in no way diminished by a blasphemous tongue; but they, while they are eager to cast down Him whom they claim to worship, fill their own face with ignominy and doom their soul to punishment. What then do they say, when we bring forward these things? That the phrase, *In the beginning was the Word* [John 1.1], does not indicate eternity simply; for this was said regarding the heaven and the earth as well. O the immense impudence and impiety! I am discoursing to you about God, and you bring forward to me the earth and men born of the earth? Therefore, because Christ is called the Son of God and God, and man is likewise proclaimed a son of God and a god (for, *I said, you are gods, and all of you are sons of the Most High* [Ps. 81.6]), will you contend with the Only-Begotten concerning sonship, and say that He has nothing more than you have? "By no means," he says. But yet that is exactly what you do, even if you do not say it. How? Because you say that you have received adoption by grace, and He likewise: but when you say that He is not Son by nature, you prove nothing other than that He is Son by grace. But let us see the testimonies which they bring to us: *In the beginning God made the heaven and the earth. And the earth was invisible and uncomposed* [Gen. 1.1-2]. And, *There was a man from Armathaim Sipha* [1 Kings 1.1]. These seem to them to be strong; and they are strong indeed, but for demonstrating the truth of our doctrine; for toward proving their blasphemy they are the weakest of all. For what, I ask, does *He made* have in common with *There was*? What has God in common with man? Why do you mix things that cannot be mixed? Why do you confuse things that are divided, and put things that are above, below? For here, *There was*, does not demonstrate eternity if viewed in isolation; but if it be added to those others, *In the beginning was*, and, *The Word was*. Just as, therefore, *To be*, when it is said of man, indicates only the present time; but when it is said of God, it demonstrates eternity: so also that *There was*, when spoken of our nature, signifies the past time, and one that is finite; but when of God, it indicates eternity. It was enough, therefore, for him who heard "earth" and "man" to think nothing more about them than what befits a created nature. For whatever has been made, whatever it may finally be, was made in time or an age: but the Son of God is superior not only to times, but to all ages; for He is both the creator and the artificer of them: for it is said, *Through whom He made the ages* [Heb. 1.2]. But he who is the artificer was undoubtedly before the things he fashioned. Since, however, some are so senseless that they might afterwards suspect something greater concerning their dignity, by that word, *He made*, and that, *There was a man*, He preoccupies the auditor's mind and cuts off all impudence. For all things that were made, heaven and earth, were made in time and possess a temporal beginning, and nothing of them is without a beginning, because they were made. Therefore, when you hear that He made the earth, and that there is a man, you trifle superfluously and utter useless things. For I can offer another hyperbole. What is that? If it had been said of the earth, "In the beginning there was the earth," and of man, "In the beginning there was man," there would not be any cause to suspect anything greater concerning them than those things we now know. For, with the name of earth and man set before us, whatever may be said about them, the mind cannot imagine anything greater than those things which we know: whereas, on the contrary, *Word*, even if something slight has been said about it, does not permit anything abject or vile to be thought of it. For indeed, of the earth it is said afterward thus: *The earth, however, was invisible and uncomposed* [Gen. 1.2]. For when He had said that He made the earth, and had set its own proper limit for it, He securely narrates what follows, aware that no one is so stupid as to suspect that it was without beginning and not made. For the name of earth, and that, *He made*, are enough to persuade even the very stupid that it is neither eternal nor unmade, but of the number of those things which were founded in time. ^A ... man* — the term does not signify existence simply; but when said of man, it indicates that he is from such a place; but of the earth, that it is in such a manner. For He did not say simply, "The earth was," and then remain silent; but He added what it was like after creation, namely, that it was invisible and uncomposed, still covered by waters and mingled. And of Elcana He did not say only that he was a man, but added whence he was, *From Armathaim Sipha*. But of the Word it is not so. And I am ashamed, indeed, to investigate these things together. For if we rebuke those who do this regarding men, when there is much difference in virtue between those who are being compared, although they be of one and the same substance: when there is an infinite interval both regarding nature and regarding all other things, how would it not be of extreme madness to move these questions? But may He be propitious to us, whom they themselves assail with blasphemies. For we did not introduce the necessity of using such words, but they offered it to us, who impugn their own salvation.

The eternity of the Son is proved

What then do I say? That the phrase, *Was*, when spoken of the Word, signifies that He is eternal

^D; for he said, *In the beginning was the earth*, but rather that *He made it*, and it existed then. Why, then, did it prevent John from saying similarly that *In the beginning God made the Word*? For if Moses feared this concerning the earth, lest someone should say it was unbegotten, much more ought John to have feared concerning the Son, if He were a creature. For the world, being visible, straightway proclaims the Creator (for *the heavens*, he says, *declare the glory of God*); but the Son is invisible, and hath transcended the creation exceedingly and infinitely. If, therefore, where we had no need of word and instruction for us to learn that the world is created, the Prophet notwithstanding clearly places this before other things, much more ought John to have said this concerning the Son, if He were created. Yes, he says, but Peter said this clearly and expressly. Where and when? When he was discoursing to the Jews and saying, that *God made Him both Lord and Christ*. Why then did you not add what follows, that *this Jesus whom you crucified*? Or do you not know that of the things spoken, some belong to the uncorrupt nature, and some to the dispensation? But if it is not so, but you interpret all things simply upon the divinity, you will also introduce as subject to passion that which is divine; but if it is not subject to passion, neither is it made/created. For if even from His divine and ineffable nature the blood flowed, and instead of flesh it itself was divided and cut by the nails upon the cross, your sophism would have a justification. But if even the devil himself would not blaspheme this, why do you pretend to be ignorant of such unpardonable ignorance, and such as the demons themselves would not have feigned? ^A Furthermore, *Lord* and *Christ* are not terms of substance, but of dignity. For the one is of authority, the other of the anointing. What then7,0 would you say concerning the Son of God? For if He were even created, according to you, this would have no place; for He was not first made and then God appointed Him; nor does He have a discarded beginning, but one by nature and substantial. For when asked if He were a king, *For this I have been born*, He says. But Peter discourses as if concerning someone who has been appointed. For the discourse to Him is entirely concerning the dispensation.

4. And why do you marvel if Peter says this? For Paul, when discoursing to the Athenians, calls Him only a man, saying thus: *In a man in whom He has appointed to give faith to all, having raised Him from the dead*; and he says nothing concerning the form of God, nor that He is equal to Him, nor that He is the radiance of His glory; and reasonably so. For the time for these words was not yet, but it was acceptable for them to receive for the time being that He is a man, and that He rose again. ^B Thus also Christ Himself acted; from whom Paul also having learned, was thus managing the matters. For He did not reveal His divinity to us straightway, but at first He was thought to be a prophet and Christ merely a man; later, however, it shone forth through his works and words that He was what He was. For this reason Peter also in the beginning uses this way; for he was haranguing this, the first one, to the Jews. Since they were not able to learn anything clear concerning the divinity, for this reason he dwells on the words concerning the dispensation, so that by these the hearing might be exercised and might pave the way for the coming teaching. And if you go through the whole address from the beginning, you will see it shining forth exceedingly. For he calls Him a man, and he dwells on the things of the passion and of the birth according to the flesh. When Paul says, *Who was born of David according to the flesh*, he teaches us nothing else than that *He made* is said regarding the dispensation, and we also confess this. But the son of thunder now proposes to us the ineffable and pre-eternal existence. For this reason, having left aside *He made*, he says— ^C*But if He were created, this most of all* he ought to have declared. For even Paul feared lest someone should suspect that He would be greater than the Father and would be superior to Him who begat Him; for this reason, writing to the Corinthians, he said: *But when He says that all things have been put in subjection, it is manifest that He is excepted who put all things in subjection to Him* (1 Cor. 15.27); yet who would suspect that the Father is in subjection to the Son and together with all things? But nevertheless, he fears such irrational suspicions, and says, *Except Him who put all things in subjection*; much more ought John, if the Son of God were created, to have feared lest someone should think Him uncreated, and to have taught these things. But now, since He was begotten, neither he ^D nor anyone else, neither apostle nor prophet, said that He was created. And he himself would not have omitted it, if this were so. For one who speaks humble things by condescension would not have remained silent about this. For I think it is not the same to have kept silent about the high things, or not to have had to say this, and not to have taught that He was not created. For the former was a reasonable excuse for silence, to teach men to be humble-minded, and to keep silent about the great things that belonged to Him; but here you could not say any just excuse for silence. For why did He keep silent, if He were created, about the fact that He was made, while refusing many of the things proper to Him? As He often said humble things for the teaching of humility and for his own sake, much more would He not have omitted this, if it were so. Or do we not see Him, lest someone should suspect Him to be unbegotten, doing and saying everything, and accepting things unworthy of His dignity, and descending to humility regarding the essence? For the "I judge not," and "The things that He told me I speak," and all such things, were to remove that suspicion of the prophets alone; and He did not disdain to utter such words; much more, if He were created, so that no one might think Him uncreated, would He have said many such things; for instance, "Do not think that I have been fashioned by the Father; I have been made, I have been created, nor am I of the essence of Him." But now He does the contrary; for He utters those words that compel even the unwilling to receive the suspicion, for instance, that *I am in the Father, and the Father is in me*; and, *So long a time I am with you, and have you not known me, Philip?*

He who sees me, sees the Father. *And, That all may honor the Son, even as they honor the Father.* As the Father raises the dead and gives life, so too the Son gives life to whom he wills. *My Father works until now, and I work.* As the Father knows me, I also know the Father. *I and the Father are one.* And everywhere he posits a "likewise" and an "even as," and declares himself and the Father to be one, demonstrating that there is no difference. He shows his authority through these and many other things: as when he says, "Be silent, be muzzled; I will; be cleansed; to you I say: Deaf and dumb demon, come out of him." "You have heard that it was said to them of old, You shall not kill; but I say to you, that everyone who is angry with his brother without cause shall be liable to judgment." And he legislates all other such matters and performs miracles, sufficient to show his power—or rather, even the smallest part of them is sufficient to lead and persuade those who are not completely devoid of sense. ^B

But, indeed, vainglory is a terrible thing, and it blinds the minds of those who are very evidently caught by it, so that it persuades them to contend against even those things which are confessed; and it incites others, who know the truth well, to dissimulation and opposition. These things also happened with the Jews; for they did not deny the Son of God out of ignorance, but to gain honor for themselves from the multitude. For, *They believed in him*, he says, *but were afraid lest they should be put out of the synagogue*; and for the sake of others, they betrayed their own salvation. For it is not, it is not possible that he who so hungers for present glory can attain that which is from God. Therefore, he rebuked them, saying: *How can you believe, who receive glory from men, and seek not the glory that is from God?* For it is a kind of deep drunkenness; and therefore, he who is caught by this disease of the soul is difficult to restore to sanity. It cuts off the soul of the captives from heaven, it pins it to the earth, and does not allow it to look up to the true light, but forces it to wallow in the mire, and persuades it that its masters are so powerful as to command it without any orders. For he who suffers from this disease, even when no one commands, spontaneously does all those things which he thinks can please his masters. For the sake of the others, he is clothed in beautiful garments; he adorns his face—not for himself, but for others; he leads a crowd around the marketplace so that he may be, for the sake of others, a spectacle of admiration. And whatever he does, he does so as to please others; and he endures all these things for the sake of being noticed. Is there anything more wretched than this sickness? Others are constantly thrown headlong just so that they may be admired. And if one were to ask: can anything be more wretched than this? It is clear that they are listless and negligent. And if one were to ask again: what does the multitude think of these things? It is manifest that they will say: "A thing filled with tumult and disturbance, and for the most part composed of foolishness, which is easily tossed back and forth, like the waves of the sea, and for the most part is tossed about by a conflicting opinion." And he who has such a master—is he not most miserable? That worldly men should pant after these things is serious, even if it is indeed serious; but that those who claim to have renounced the world should suffer from this disease, that is certainly most serious. For the former, the loss is only in financial matters; for them, however, it is a danger to the soul, since they abandon the straight path for the sake of glory, and for the sake of bearing illusory fruit, they bring reproach upon God. How much torpor, how much insanity does this state of affairs possess? Popular glory is not truly glory. ^C Other vices, even if they bring much harm, still carry with them some pleasure, even if it is temporary and brief. For the miser, the drunkard, and the lover of women have pleasure mixed with their pain, even if it is short-lived; but those who are caught by this disease lead a bitter life, devoid of pleasure. For they do not attain what they so ardently desire—that is, popular glory—but they seem to enjoy it, yet they do not enjoy it, because it is not glory at all, but rather that which is truly void of glory, a thing the ancients rightly called vain glory. It is vain, having nothing of splendor or glory within. But just as masks seem to be beautiful and lovely, but are empty within, because they have brought no one to love them—so it is with this vainglory; or rather, it is far more miserable, for this disease fashions a difficult and tyrannical state for us. For it has only a splendid facade; the interior is not only empty, but also full of shame and cruelty. Whence, then, is this disease born, you ask—this thing that is so absurd and brings no pleasure? From nowhere else than from a vile and abject soul. He who does not recognize what he is, and does not esteem virtue, and is not satisfied with the testimony of his own conscience, is forced to look to the testimony of others, and to everywhere place his own vote, which is misguided and not worthy of respect. ^D Consider: if someone were to ask you, "Do you think these people are many?" It is evident that you would answer that they are listless and neglected. If one were to ask you again, "Would you choose to be like them?" If someone asked you, "Are you willing to become one of them?" How, then, is it not the ultimate mockery that their...

is he who is caught by the love of glory easily to imagine something great or noble; but it is necessary that he be low, vile, inglorious, and needy. For who can be worthy of glory if he follows the erroneous and fallacious judgment of the crowd anywhere? But observe: if one asks him, "What do you think of yourself?" he will doubtless say that he is a lazy, base creature. What then? Does he wish to be like them? But if one should ask him again, I do not believe he would wish to be such a one. How then is it not highly ridiculous to court the applause of those whom you would never wish to be like?

6. But if you say that there are many people, and that they constitute a body, for that reason they are all the more to be despised. For if they are despicable when they are by themselves, when many are gathered together, this will happen in even greater measure. For the foolishness of each one, when collected together, becomes greater, increased by the multitude. Therefore, if one were to take them one by one, he might perhaps set them right; but when they are together, he could not easily do so, because their foolishness becomes intensified, and they are led like flocks, and follow everywhere the opinions of those around them. Will you, then, tell me, be eager for this glory from the multitude? Do not, I pray and beseech you. For this has turned everything upside down; this has birthed avarice, envy, accusations, plots; this makes those who have suffered no injury arm themselves and behave like wild beasts against those who have done them no wrong. And he who has fallen into this disease knows neither friendship, nor remembers intimacies, nor does he know how to respect anyone at all; but having cast from his soul all that is good, he is at war with everyone, being unstable and devoid of affection. And the passion of anger, even if it is itself something tyrannical and unbearable, does not always plague us, but only when it has those who provoke it; but [that of] vainglory [is with us] always, and there is no time, so to speak, in which it can cease, unless reason hinders and restrains it; but it is always present, not only persuading us to commit sin, but even if we happen to accomplish some good deed, it snatches this from our hands, and sometimes it does not even allow us to accomplish it in the first place. And if Paul calls avarice idolatry, what is it just to call its mother, and root, and fountain, I mean vainglory? For it is not possible to find an appellation worthy of this wickedness. Let us then recover our senses, beloved, and let us strip off this evil garment, and let us tear it and cut it away, and let us at last become free with the true freedom, and let us receive a perception of the nobility granted to us by God; let us despise the glory of the many. For there is nothing so ridiculous and dishonorable as this passion; nothing so full of shame and great disgrace. And one might see this from many things: that to love glory is disgrace, but true glory is to look down upon it, and to consider it as nothing, but to say and do everything according to what seems right to God. For thus we shall be able to receive a reward from him who sees our actions accurately, when we begin to have Him alone as a spectator. For what need have we of other eyes, since He who is about to reward us is always watching what is done by us? How is it not absurd that a servant should do everything he does to please his master, and seek nothing more than his observation, and not attract other eyes to his deed, even if the observers be great, but look to one thing only, that the master may watch; and yet when we have such a Lord, we seek other spectators who are able to benefit us in nothing, but can harm us by their observation, and render all our labor empty? Do not, I beseech you; but let us call Him who is to give us the rewards the approver of our actions, let us call Him the spectator. Let us have nothing to do with human eyes. For if we wish to attain even this glory, we shall then attain it when we seek only that which is from God. For "them that honor me, I will honor," He says. And just as we are then most abundant in riches when we despise them and seek only the wealth that is from God (for "Seek," He says, "the kingdom of God, and all these things shall be added unto you"); so also with glory, when for us the giving of it is safe, both that of wealth and that of glory, then God will lavishe it upon us. And it is safe then, when it does not hold us, nor prevail over us, nor command us as if we were slaves, but comes to us as to masters and as to free men. For it is for this reason that He does not even want us to love them, so that we may not be held by them. And if we accomplish this, He gives them to us with great abundance. For what, tell me, is more brilliant than Paul, who says: "We seek not glory from men, neither from you, nor from others"? And what is more abundant than he who possesses nothing, and possesses all things? For when, as I said, we are not held by them, then we shall hold them, then we shall receive them. If therefore we desire to attain glory, let us flee [from] glory; for thus we shall be able, having fulfilled the laws of God, to attain both the good things here and those promised, by the grace of Christ, with whom be glory to the Father, together with the Holy Spirit, for ever and ever. Amen.

Homily IV

*In the beginning was the Word, and the Word was with God.*

1. Teachers who are first introducing children to their lessons do not lay upon them many burdens in succession, nor do they do this all at once, but [they give them] a few, and hum the same ones to them often, so that what is said may easily be fixed in their understanding, and not, by having discouraged them from the outset with the quantity and the difficulty of memory, make them more sluggish regarding the collection of what has been given, a kind of numbness being produced in them from the difficulty. Wishing to arrange this, and to make the labor light for you, taking [portions] little by little from this divine table, I thus let them into your souls. Therefore I will touch upon the same steps again, not to say the same things again, but only to add what is missing. Come then, let us lead our discourse to the prooemia again. *In the beginning was the Word, and the Word was with God.* For what reason, when all the other evangelists began from the economy (for Matthew says, "The book of the generation of Jesus Christ, the son of David"; and Luke tells us at the beginning the things concerning Mary; and Mark also similarly dwells on the same words, weaving the history concerning the Baptist from that point), does John hint at this in brief and afterwards, saying, *And the Word became flesh*, while passing over all the other things, the conception, the birth, the upbringing, the growth, [and] immediately tells us about the eternal generation? What then is the cause of these things,

^A I will now tell you. Since the other evangelists had made their discourse for the most part about things concerning the flesh, it was to be feared that some people, crawling on the ground, might remain fixed in these doctrines; a thing which happened to Paul of Samosata. Leading them back, therefore, from this base opinion—those who were on the point of falling—and lifting them to the heavens, he rightly takes the beginning of his narrative from the supernal and eternal existence. For while Matthew had begun the narrative from Herod the king, Luke from Tiberius Caesar, and Mark from the baptism of John: leaving all these things aside, he immediately ascends above time and every age, and as it were shoots the mind of his hearers thither, when he says, In the beginning was; nor does he leave a place to stand, nor does he set a limit, as did those others—Herod, namely, Tiberius, and John. ^B Furthermore—which is especially to be wondered at—neither, by embarking on this higher discourse, did he neglect the oikonomia, or incarnation; nor did those who narrated that, keep silent about his existence before the ages; and this, rightly and deservedly. For it was one Spirit who moved them all; and therefore they displayed great consensus in the narrative. But you, beloved, when you hear "the Word," do not tolerate those who say that he is a creature, nor those who think he is simply a word. For there are many words of God, which even angels perform; but none of those words is God; rather, they are all prophecies and precepts (for thus Scripture is accustomed to call the laws of God, precepts and prophecies; and therefore it adds concerning the angels, "Mighty in strength, doing his word" [Ps. CII, 20]: but this Word is a substance in subsistence, which proceeds from the Father without passion. For that, as I said, he signified by the appellation of "the Word." ^C Just as, therefore, that, "In the beginning was the Word," denotes eternity: so also that, "This was in the beginning with God," signifies to us co-eternity. For lest you, hearing "In the beginning was the Word," should indeed think him eternal, but believe the Father to be older by some interval of time, and of greater age, and lest you should give a beginning to the Only-Begotten, he added, "It was in the beginning with God": so eternal as the Father; for he was never void of the Word, but always God was with God, in his own proper subsistence. How then, you will say, did he add, "He was in the world" (John I, 10), if he was with God? Because he was both God with God, and he was in the world: for neither the Father nor the Son is enclosed by any limit. For if "of his greatness there is no end," and "of his wisdom there is no number" (Ps. CXLIV, 3; CXLVI, 5), it is clear that his substance also is not temporal. Have you heard, "In the beginning God made the heaven and the earth"? What do you think of this beginning? Because these things were made before all visible things. Thus also, when you hear of the Only-Begotten, "In the beginning was," ^D you should understand that he is before all intelligible things and before the ages. But if someone says: "And how can it be, that being the Son, he is not younger than the Father? For if he is from someone, he is necessarily posterior to him from whom he is," we shall answer that these things proceed from human reasonings, and that he who asks these things will fall into even more absurd conclusions; and that these things should not even be received by the ears. For our discourse is about God, not about human nature, the consequence of such reasonings being subject to necessity. Nevertheless, to strengthen the infirm, we shall respond.

The Son springs forth, or from elsewhere?

? Yet he says, "In the beginning he was"; for this is opposed to that. And with very good reason! For God neither comes into being, nor has anything older than himself; but those are terms used by the Greeks. Tell me then, also this: would you not say that the Creator of his works is incomparably superior? When, therefore, that which is from not-being is considered similar to them, where is the incomparable superiority? And what is the meaning, in general, of "I am the first, and I am after these," and, "Before me there was no other God"? For if the Son is not of the same substance, he is another God; and if he is not co-eternal, he exists after him; and if he did not come forth from the substance, it is clear that he was made. But if they should say that these things were spoken for the distinction of idols, why do they not concede that the only true God is spoken of for the distinction of idols? And if this was indeed spoken for the distinction of idols, how will you interpret the whole expression? For, "After me," he says, "there is no other God." He does not say this to cast out the Son, but because there is no idolatrous god after me; not that there is no Son. "Yes," one says ^A. What then? Will you take the words, "Before me there was no other God," in this way, that while no idolatrous god had come into being, still the Son did come into being before him? And what devil would say such a thing? For I do not think the devil himself would say this. ^B Otherwise, if he is not co-eternal with the Father, how will you call his life infinite? For if it has a beginning from above, even if it be without end, it is nevertheless not infinite; for that which is infinite must be infinite on both sides. This is what Paul also declared when he said: "Having neither beginning of days, nor end of life," showing it to be unbegun and endless in this way. For just as this has no end, so also has that no beginning; for there is neither an end here, nor a beginning there.

3. But how, if he is Life, was there ever a time when he was not? For all would confess that Life always is, and that it is without beginning and without end, if indeed it really is Life, just as it is. But if there is a time when he is not, how could he be the Life of others, while not being himself at some time? How then, the objector says, did John posit a beginning when he said, "In the beginning was the Word"? You have paid attention to "In the beginning," but tell me, what about "He was"? And do you not consider the words, "The Word was"? And what of this, when the Prophet says of the Father: "From eternity and unto eternity you are"? Does he mean to set limits for him when he speaks thus? Not at all; rather, he is declaring his eternity. Understand it, therefore, in the same way here. For he has not said this as one setting limits. Nor indeed did he say, "He had a beginning," but, "In the beginning he was," by the word "was" directing you to think of the Son as having no beginning. ^C But, he says, look, the Father is spoken of with the addition of the article, but the Son is without it. What then, when the Apostle says: "Of our great God and Savior Jesus Christ"; and again, "Who is over all, God"? See, for here he mentioned the Son without the article. He does this also in the case of the Father. For when writing to the Philippians, he says thus: "Who, existing in the form of God, did not consider it robbery to be equal to God"; and again to the Romans: "Grace to you and peace from God our Father, and the Lord Jesus Christ." Furthermore, it would have been superfluous for it to be added here, having been added continuously above in the discourse. For just as when speaking of the Father he says, "God is Spirit"; and it is not because the article is not added to "Spirit" that we therefore deny the incorporeal nature of God; so also here, even if the article is not added to the Son, the Son is not therefore a lesser God. Why? For having said "God" and "God," he does not imply any interval for us in this Divinity, but rather the opposite. For having said beforehand, "And the Word was God," so that no one might think the Divinity of the Son to be lesser, he immediately places also the signs of his genuine Divinity, having taken up his eternity. For "This one," he says, "was in the beginning with God"; and adding the creative power: "For all things were made through him, and without him not one thing came to be that has come to be"—which even his Father throughout the prophets says is the sign of his substance. And the prophets ^D revolve this type of demonstration continuously; and not simply so, but even while struggling against the opinion concerning idols. For, "Let the gods who did not make the heaven and the earth perish," he says; and again: "I by my hand have stretched out the heaven"; and showing it to be indicative of divinity, he places it everywhere. But the evangelist himself was not content with these words, but also called him Life and Light. If, therefore, he was always with the Father, if he himself created all things, if he himself brought all things forth and holds them together (for he hinted at this through 'Life'), if he illuminates all things: who is so senseless as to say that the evangelist has endeavored through these words to introduce a diminution of divinity—by which it is possible to demonstrate equality and unchangeableness to the greatest degree? Let us not, therefore, mingle the creation with the Creator, lest we also hear that they "worshipped the creature rather than the Creator." For even if they might say that this was spoken concerning the heavens, yet in the discourse concerning these, he completely forbade the necessity of worshipping the creature, as it was a Hellenic practice.

4. Let us not, therefore, subject them to this curse. For this reason the Son of God came, that he might deliver us from this worship; for this reason he took the form of a servant, that he might free us from this slavery; for this reason he was spat upon, for this reason he was buffeted, for this reason he endured the most shameful death. Let us not make all these things of no profit, nor let us return again to the former impiety, or rather, to one far worse. For it is not the same thing to worship the creation, and to bring the Creator himself down to the cheapness of creation, as far as it concerns us. For he remains such as he is. "For you are the same," it says, "and your years will not fail." Let us glorify him, therefore, just as we have received from the fathers; let us glorify him, both by faith and by works. For there is no profit for us unto salvation in sound dogmas, if our life is corrupted. Therefore, let us regulate it according to what is pleasing to God, keeping ourselves far from all obscenity, injustice, and covetousness, as strangers and sojourners, and aliens to the things here. And if anyone has many riches and possessions, let him use them as a sojourner who will shortly depart from them, whether he wills it or not. And if anyone has been wronged by someone, let him not be angry until he dies, or rather, not even for a fleeting moment. For the Apostle has not given us more than one day to abuse our anger: "For the sun," he says, "let it not set upon your wrath." And with good reason; for it is desirable that even in so short a time, nothing unpleasant should happen. But if night should overtake it, the things that have occurred become more terrible, [suffering from countless...]

^A memory heaping together a huge fire, and we ourselves searching through these things more bitterly over the stretch of time. Before, then, we occupy such leisure, and kindle a more vehement pyre, He bids us prevent the evil and extinguish it. For the movement of anger is vehement, and sharper than any flame. Therefore, we have need of great speed, that we may anticipate the flame and not allow it to rise up. For this disease is made the cause of many evils. It overturns whole houses, dissolves ancient customs, and in a short time and moment begets irremediable tragedies. For, The moment of its fury is its ruin ^B (Ecclus. 1:22), he says. Let us not, therefore, allow this beast to be without a bridle, but let us cast upon it from every side the strongest bit—the fear of the future judgment. When a friend has hurt you, or an intimate has provoked you, consider how great a sin you have committed against God, and weigh that if you deal more moderately with him, you constitute for yourself a milder judgment there. For He says, Forgive, and it will be forgiven you ^C (Luke 6:37); and immediately the disease will flee away. Besides these, I would have you consider if, at any time having been acted upon by fury, you have restrained yourself; and if at any time you have been carried away by anger: by a comparison of both times, you will be greatly helped toward amendment. For tell me, when have you praised yourself: when you were overcome by anger, or when you overcame it? Is it not that when it first happens, we vehemently blame ourselves, we are ashamed—even with no one arguing—and much repentance of both words and deeds comes upon us? But when we overcome it, we rejoice, and exult as victors? For victory over anger is not when we repay equal for equal (for this is the extreme of disaster), but when we suffer and hear all things with an equal mind. This is what it is to be superior: not to do evil, but to suffer evil. ^D When you are angry, therefore, do not say, "I will be wholly, I will rush wholly upon him," nor, while you are being advised to overcome, can you say, "I will not suffer that, after he has mocked me, he should go away unpunished." For he will not mock you except when you have brought yourself to vengeance; but when you are quiet, he will act like a fool in mocking you. And when you have conquered, do not seek glory from the foolish, but be content with that which you obtain from the wise. But why do I appoint for you that small and vile theater? Look immediately to God, and He Himself will praise you; under whose praise, no one ought to seek it from men. For the praises of men for the most part proceed from grace or are denied out of hatred; and they bring nothing; but the judgment of God is free from this inequality, and brings much utility to the one praised. Let us, therefore, pursue this.

Do you wish to learn how great an evil anger is? Stand by those fighting in the market-place. For in yourself you will not easily discern that baseness, for you are then enveloped in darkness and drunkenness; but when you are free from anger, then contemplate your own [behavior] in others; your judgment is not corrupted. Look upon the surging crowds for me, and the angry, and how they behave as if they were raging. For when anger boils in the breast and is carried to excess, the mouth exhales fire, the eyes flash with fire, the countenance is inflated on every side, the hands are moved inappropriately, the feet jump about ridiculously, and they insult those who are merely trying to stop the fight; the angry person is in no way different from the raging, as they do all these things endowed with no sense, no differently than wild asses, kicking, biting—the irascible man knows not how to act modestly. Then, having excited the laughter of others, where they have returned home, having turned back, they are agitated at once by pain and by fear; reflecting on who were present at the brawl. For [the angry] as if raging, think of nothing regarding the spectators; but becoming sober afterward, they weigh with themselves whether by chance there were enemies among the spectators. For they fear them alike: the latter as disapproving of them and bringing upon them greater shame; the former as laughing at their baseness. But if the brawl has broken out as far as mutual blows, then the fear is more grave, lest something worse happen than what was anticipated, lest a subsequent fever bring death, or a tumor difficult to cure cast them into the danger of the end. For what need had I of the fight and the insults and the brawls? Let these and those perish. Further, they curse all these fleeting things, which were the cause. Indeed, the more insipid ones even blame the demons and the hour and the time. But it is not a bad hour that is the cause; there is surely no bad hour, nor do these things proceed from a wicked demon, but from the wickedness of those brawling. For these both summon the demons and bring evils upon themselves. But you will say, "The heart is pierced, and it is bitten by the insults"? That, too, I myself realize, and therefore I admire those who tame this evil beast. For if we wish, we can repel the disease. For when men of status insult us...

we are defeated, and while lying prostrate and receiving a thousand wounds from the devil, we fancy that we have mastered him. Therefore, I entreat you, let us learn what the manner of this victory is, and let us pursue the nature of this mode. For to suffer evil, this is to be crowned. If, then, we wish also ourselves to be proclaimed by God, let us not observe the law of outside conflicts, but the law given by God in these struggles, and ^B to bear all things with meekness. For thus shall we overcome1 both those who have conquered before us, and those who are present, and obtain the promised good things, by the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever and to the ages of ages. Amen.

HOMILY V.

^C *All things were made by him, and without him was not anything made that has been made.*

1. Moses, indeed, beginning his history and writing in the Old Testament, discourses to us about sensible objects, and enumerates these by many things: *For in the beginning,* he says, *God made the heaven and the earth* (Gen. I, 1); then he adds that light also was made, and a second heaven, and the nature of the stars, and all kinds of animals, and all the rest, that we might not, by going through each one, draw out the discourse. But this Evangelist, condensing everything, includes in one statement both those things and what is above them; rightly so, as they were already known to his hearers, and he is hastening to a greater subject, and has set his whole task, not to speak of the works, but ^D of the Creator and Bringer-forth of all things. For this reason, that one—although he had taken the smaller part of creation (for nothing was discoursed to us about the invisible powers)—dwells upon these; but this one, as he is hastening to ascend to the Maker himself, rightly passes over all things, and both these and the things passed over by the other, including them in one brief expression with the, *All things were made by him.* And that you may not think he is speaking only of all those things which were told to Moses, he adds, *And without him was not anything made that has been made*; that is, of created things, whether it be visible or intelligible, nothing without the power of the Son was brought into being. For we shall not place the full stop at the *Not anything*, as the heretics do. For they, wishing to say that the Spirit is created, say: *That which has been made, in him was life.* But in this way the saying becomes inconceivable. First, for there was no time at this point to mention the Spirit; and if he had desired it, for what reason did he place it so obscurely? For whence is it clear that this is said about the Spirit? Furthermore, we shall find, according to this argument, not the Spirit, but the Son himself becoming through himself. But rouse yourselves, so that what is said may not escape you; and come, let us read according to their manner for the time being; for in this way the absurdity will be clearer to us: *That which has been made, in him was life.* They say that the life is the Spirit. But this life is found to be also light; for he adds, *And the life was the light of me.* So that, according to them, he here calls the Spirit the light of men. What then? When he adds and says that *There was a man sent from God, who should bear witness concerning the light*, it is necessary that they should say that this too was said concerning the Spirit. For the Word whom he spoke of above, proceeding...

^A from those things, they ascribe to men those things which they thought were spoken worthily of the Spirit. But let us now examine the reading. The creature is now called "life"; therefore it is also "light"; and John came to testify concerning it. Why, then, is he himself not the light? For "He was not the light," he says. And yet he was of the number of the creatures. How, then, is he not the light? How "he was in the world, and the world was made through him"? Was the creature in the creature, and was the creature made through a creature? How did "the world not know him"? Or does the creature not know the creature? "But as many as received him, he gave them power to become children of God." But enough of this laughter! I leave the refutation of these monstrous words to you henceforth, lest we be seen to have introduced this for the sake of provoking laughter, and to be wasting time in vain. For if these things were not said concerning the Spirit, as has already been demonstrated, nor concerning the creature; and yet they maintain the same reading, that most absurd thing of all will follow, as we have said, that the Son was made by ^B himself. For if the Son is the true light; and this light was life, and life was made in him: it necessarily follows according to their reading. Therefore, having passed this over, let us come to the legitimate reading and interpretation. What is that? That we should end the sentence at these words, "What was made," and then begin from this statement: "In him was life." For he wishes to signify this: "Without him was made nothing that was made." If anything, he says, was made, without him it was not made. Do you see how through this brief addition he has corrected all the absurdities that could arise? For by that which he added, "Without him was made nothing," and by that which was added further, "What was made," he comprehended simultaneously the intelligible things, and excluded the Spirit. For when he had said, "All things were made through him," and "Without him was made nothing," lest anyone should say, "If all things, the Spirit also was made through him," he made this addition. I said, he says, if anything was made, this was made through him; whether it be invisible, or incorporeal, or in heaven it was ^C made. Therefore he did not say "all things" simply; but "if anything was made": that is, as many things as were made; the Spirit, however, was not made. Do you see the accurate teaching? He mentioned the creation of sensible things, as Moses had taught before; then, leading those who had already been initiated to higher things, namely, the incorporeal and invisible, he separated the Holy Spirit from every creature. Thus also here, inspired by grace, he said: "For in him all things were created" (Col. 1:16). But here, again, I would wish you to observe the accuracy. The same Spirit was moving this soul also. Lest anyone should remove any created thing from God's creation because it was invisible; and lest he should mix the Paraclete with these things, having passed over the sensible things, which were known to all, he enumerates the celestial things with these words: "Whether thrones, or dominions, or principalities, or powers" (Col. 1:16). For that "whether," applied to each, signifies nothing else to you than this, "All things were made through him, and without him ^D was made nothing that was made." But lest you think that "through" signifies a diminution, hear the prophet saying: "In the beginning, O Lord, you founded the earth, and the works of your hands are the heavens" (Ps. 101:26). What was said concerning the Father as creator, that he says concerning the Son: he would not have said it, unless he were the creator, nor would he have been thought the creator merely. But if "through him" is said here, it is said for no other reason than that no one should suspect that the Son is unbegotten. Since he has nothing less in the dignity of creation than the Father, hear him saying: "As the Father raises the dead and gives them life, so also the Son gives life to whom he wills" (John 5:21). For that "In the beginning, O Lord, you founded the earth," the dignity of creation is manifest; but if you should say that the prophet spoke about the Father, and that Paul assigned to the Son what was said concerning the Father, still the same follows. For Paul would not have established that this befitted the Son, unless he were very confident that the dignity was equal. For it would be of the extreme audacity to ascribe things that befit the incomparable nature to one lesser and inferior. Such is the Son. Wherefore Paul is bold to say this not only of the Son, but also other similar things. For that "From whom," which you ascribe to the dignity of the Father alone, he says thus of the Son: "From whom the whole body, through joints and bonds, being supplied and constructed, increases with the increase of God" (Col. 2:19). Nor is he content with this alone, but he has also blocked your way from elsewhere.

^A For the rest, the other evangelists have discussed these matters. He adds after this, saying: "In him was life, and the world was made through him"; but not the Spirit. For this is not among generated things, but is above all creation. But let us for the time being keep to what follows. For having spoken about the creation, John—e.g., that "All things were made through him, and without him was made not even one thing that has been made"—he proceeds to add the discourse about providence, saying, "In him was life." For indeed, so that no one might doubt how such great and many things were made through him, he added that "In him was life." ^B Just as in the case of a fountain producing abysses, however much you draw from it, you do not diminish the fountain: so also in the case of the activity of the Only-Begotten, however much you believe has been produced and made through it, it has become no less. Or rather, that I may use a more familiar example, I will speak of the light, which he himself straightway added, saying: "And the life was the light." Just as light, whenever it illuminates myriads, is in nothing diminished in its own brilliance; so also God, both before he works and after he has created, remains equally lacking-nothing, being neither lessened nor weakened by his great creation. But even if it were necessary for ten thousand such worlds to come into being, or even infinite ones, he remains the same and abounding for all, not only in order to bring them forth, but also to hold them together after the creation. ^C For the name of "life" here is not only of the creation, but also of the providence according to the subsistence. And he also lays the foundation for us of the discourse concerning the resurrection, and begins these wonderful gospels. For the life having arrived to us, the power of death is dissolved; and the light having shone upon us, darkness no longer exists, but life remains in us forever, and death is not able to prevail over it. So that what is said concerning the Father may also be said properly of him: that "In him we live, and move, and are," which Paul also, making it plain, said: "That in him all things were created, and all things consist in him." Wherefore he is also called root and foundation.

But when you hear that "In him was life," do not take it to be composite. For proceeding further, he also says concerning the Father: "As the Father has life in himself, so he has given to the Son also to have life." But just as you would not say that the Father is composite for this reason, so neither [should you say that] of the Son. For he says elsewhere that God is light; and again, that he "dwells in light inaccessible" (1 Tim. 6:16). But all these things are said, not that we might suppose a composition, ^D but that we might gradually be led up to the height of the doctrines. Since one of the many would not easily have understood how his life is subsistent, at first he said that more humble thing, then, having instructed them, he leads them to the higher. For he who said that "He gave him to have life," this same one again says, "I am the life"; and again, "I am the light." And what sort of light, tell me, is this? Not such as is perceptible, but intelligible, illuminating the soul itself. Since Christ is about to say that "No one can come to me, unless the Father draws him," for this reason the evangelist said beforehand here that he is the one who illuminates, so that even if you hear some such thing concerning the Father, you may not say that it is of the Father alone, but also of the Son. For he says, "All things that the Father has are mine" (John 16:15).

He has then taught us about the creation; afterwards, he hints at the goods concerning the soul which he bestows, by means of one phrase, saying: "And the life was the light of ^A men." And he did not say, "The light of the Jews," but universally, "Of men." For not only Jews, but also Greeks came to this light; and this light lay proposed as common to all. Why then did he not also add the angels, [but said] "of men"? Because the discourse here is concerning the economy of this [incarnation], and it is for these [men] that he has come, announcing the goods. "And the light shines in the darkness." He calls darkness death and error. For this sensible light does not shine in darkness, but exists apart from it. But the preaching of the truth shone while error was prevailing, and it overcame it. And having come into death himself, he prevailed over it, so as to lift up those already seized by it. Since, then, neither death prevailed over him, nor error, but he is radiant everywhere, shining with his own power, for this reason he says, "The darkness did not overtake it." For it is unconquerable, and does not linger with souls not wishing to be illuminated.

4. If it did not take everyone, let not this trouble you; for not by necessity and force, but by will and choice ^B does God bring us to himself. Do not, therefore, close the doors to this light, and you shall enjoy much light. This light arrives through faith, and having arrived, it henceforth illuminates the one who has received it with much abundance; and if you provide him a pure life, it remains dwelling within continuously; "For he who loves me shall keep my commandments," he says, "and I and the Father will come to him, and will make our mansion with him" (John 14:23). Just as it is not possible to enjoy solar [light] as one ought without opening the eyes, so neither [is it possible] to partake of this brilliance abundantly without having thrown open the eye of the soul, and having prepared it to be sharp-sighted from everywhere. And how does this happen? When we cleanse the soul of passions. For it is darkness, and deep darkness; and this is clear from its performing [evil deeds] knowingly and unknowingly. "For everyone who does evil hates the light," and does not come to the light; and, "The things done in secret it is shameful even to speak of." ^C Just as, therefore, in the night, one does not know a friend nor an enemy, but [confounds] all the natures of things: so also in sin. For he who wants to get the advantage does not distinguish the friend from the enemy; and the envious man sees even his own kin as an enemy, and planning, he is essentially at war with everyone. Simply put, everyone who does sin is no different from those who are mad regarding the lack of recognizing the nature of things. And as in the night we call wood, lead, iron, silver, gold, and precious stone all one, because of the light that distinguishes them not being present: so also he who has an unclean life does not know the beauty of virtue, nor the beauty of philosophy. ^D

it is clear that he is admitted inconsiderately and without witnesses. For "Everyone who does evil hates the light, and does not come to the light" (John 3:20); and, "It is a shame even to speak of those things which are done in secret" (Ephesians 5:12). For as in darkness we distinguish neither friend nor enemy and are ignorant of the nature of all things, so it happens in sin. For he who is intent on avarice does not distinguish a friend from an enemy: the envious man regards one joined to him by necessity as an enemy; and he who plots against others wages war against all. In a word, whoever is subject to sin differs in no way from those who are drunk or insane, nor does he know the nature of things. And just as at night we see wood, lead, iron, silver, gold, precious stones, and everything in the same way, while there is no light to discern them: so he who is impure in his life does not know the virtue of temperance, nor the beauty of philosophy. For in darkness, as I have already said, not even precious stones exhibit their beauty, not by any fault of their nature, but by the ignorance of those looking at them. Nor is this the only harm that befalls us who live in sin, but we also live in perpetual fear. And just as those who travel through a moonless night always tremble, even if no one is present to strike fear into them; so those who have given themselves over to sins cannot trust, even if no one is present to reproach them. But they fear all things and hold them suspect, because conscience is stinging them, and all things are full of terror and dread for them, and they anxiously look about at everything. Let us therefore flee such a burdensome life. For after such anguish, death shall follow, an immortal death; for there will be no end of punishment there. Indeed, here those who dream up things for themselves that do not even exist differ in no way from the insane. For they seem to themselves to be rich, when they are not, and they think they are enjoying luxuries, ^B and they do not perceive the deception as they ought before they are delivered from this insanity and until they cast off their sleep. And for this reason Paul commands everyone to be sober and watchful: and Christ does the same. He who is sober and watchful, if he is taken by sin, quickly shakes it off: but he who sleeps or is insane, does not even perceive how he is held by sin. Let us not, therefore, sleep. For it is not the time of night, but of day. Therefore, "Let us walk honestly, as in the day" (Rom. 13:13). For nothing is more shameful than sin. It is a lesser evil to walk about naked, regarding the nature of shame, than to walk about laden with crimes. For that would be a crime only; for it often springs from poverty: but there is nothing more shameful or more worthy of laughter than a sinner. Let us consider, therefore, those who are dragged into court on account of rapine and similar things, how shameful and how ridiculous they appear, as those who have done everything impudently, falsely, and with violence. But we are so miserable and wretched that, while we do not tolerate wearing a mantle that is negligently and crookedly placed; and we even correct this in another; yet when we and our neighbors walk about "with their head inverted," we do not even notice it. For what, I ask, is more shameful than a man who approaches a harlot? What is more ridiculous than the insolent man, what more than the reviler? How can it be that these things are not considered more shameful than walking naked? It is only through custom. For no one ever does that of his own will, but all confidently dare this. Certainly, if one were to go to the company of the angels, in which nothing of the kind has ever been done, he would immediately see how ridiculous it is. But why do I mention the company of the angels? ^C Even in imperial palaces among us, if anyone uses a harlot, or if he is taken by drunkenness, or commits anything shameful, he pays the ultimate penalty. Since it is not allowed to dare such things in imperial palaces, much more, with the King of all present everywhere and looking at everything ^D, if we attempt similar things, we shall pay the ultimate penalty. For this reason, I ask, let us display much quiet and modesty in our life, much decorum. For we have a King who perpetually observes all our actions. In order, therefore, that this Light may always illuminate us, let us attract this ray to ourselves. For thus we shall enjoy both present and future goods, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, unto the ages of ages. Amen.

Homily VI

6. "A man was sent from God, whose name was John." The mission of John the Baptist. Explicating that, "A man was sent from God." Why and how Christ receives testimony from a man. Doctrine is of no use without good works. Having spoken in the beginning about God the Word—those things which were chief and most necessary—the evangelist, proceeding in order, later came to the herald of the Word, John, who is his namesake. But when you hear that he was sent by God, do not think that anything human is spoken by him. For he brings forth not his own words, but those of the One who sent him. And for this reason he is called an angel; for the office of angels, or messengers, is to say nothing of their own. But that word, "was," does not signify here a transition to existence, but the mission itself. For that, "was sent from God," is the same thing as, "he was sent by God." How then, do they say that the passage, "Who, when he was in the form of God" (Phil. 2:6), should not be understood as the equality of the Son with the Father, because the article is not appended there? Behold, for here too the article is present. Is there, therefore, no discourse here about the Father? What then shall we say about the prophet who says: "Behold, I send my angel before thy face, who shall prepare thy way" (Mal. 3:1)? That "my" and "thy" signifies two persons. 7. "He came for testimony, that he might bear testimony of the light." What is this, perhaps someone will say, that a servant bears testimony concerning his master? When therefore you see that it is not only testimony of a servant that is being borne, but that he even comes to the servant, and is baptized by him with the Jews, will you not be more astonished and doubt? But one ought not to be troubled or disturbed, but rather to marvel at His ineffable loving-kindness. But if anyone remains doubtful in perturbation, that is what is said to John: "Suffer it to be so; for thus it is fitting for us to fulfill all righteousness."

saved; just as though he were to say: "I am God, and the genuine Son of God, and of that uncorrupt 43 and blessed essence, and I stand in need of no one to bear witness for me. Even if no one were willing to do this, I am not in the least diminished in my nature for that reason. But since I am concerned for the salvation of the many, it is for this sake that I descended into such humility as to entrust the bearing of my testimony even to a man." For because of the low-mindedness and infirmity of the Jews, the faith in Him was going to be more easily taken and more effortless for them in this way. Just as, therefore, He put on flesh in order that, by not coming in a naked divinity, He might not destroy everyone, so also He sent forth a man as a herald, so that, hearing the words of a voice akin to their own, they might, if they were listening, come to Him more easily. For that He stood in no need of his testimony, it was sufficient to show simply who He was in His naked essence, and to strike everyone with astonishment. But He did not do this, for the reason I previously mentioned; for He would have made everyone disappear, as no one would have been able to bear that inaccessible assault of the light. For this reason, as I already said, He put on flesh, and entrusted the testimony to one of our fellow servants; since He ordered all things toward the salvation of men, looking not only toward His own dignity, but also toward what is acceptable and useful to those who hear. This is what He Himself was hinting at when He said: *These things I say for your sake, that you may be saved.* And the evangelist, speaking the same things as the Lord, after saying, *To bear witness concerning the light*, added, *That all might believe through him*, as if he were saying: "Do not suppose that John the Baptist came to bear witness in order to add anything to the Lord in the way of credibility; not for this cause, but that those of the same race might believe through him." For that he said this because he was eager to remove this suspicion beforehand is also clear from what follows; for he added, *He was not that light*, saying. If he had not been standing against this suspicion, he would have repeated this, and would have let the statement be a simple one, and it would have been tautology rather than clarity of teaching. For after he said that he was sent [to bear witness concerning the light], why did he add again, *He was not that light*? Not simply, nor without cause; but because, for the most part, among us the one who bears witness 44 is greater than the one being testified about, and is thought to be more credible; so that no one might suspect this same thing in the case of John, he immediately removes this evil suspicion from the proemion, and uproots it, showing who this is who is bearing witness, and who is the one being testified about, and how great is the difference between the one being testified about and the one bearing witness. And having done this, and having shown His incomparable superiority, he then proceeds with confidence to what remains; and whatever was absurd in the minds of the more foolish, he removes this from the midst with such accuracy that he thereafter introduces the rest of the discourse with ease and without hindrance. Pray, therefore, that henceforth, along with the unfolding of these thoughts and the correctness of the dogmas, our lives might become pure and our conduct brilliant. For there is no profit in these things if good works are not present. For even if we possess the whole faith and the understanding of the Scriptures, if we are destitute and naked of the virtue that comes from a life [well-lived], nothing will prevent us from being cast into the fire of Gehenna, and from being burned forever in the inextinguishable flame. For just as those who practiced good deeds will rise to eternal life, so those who have dared the opposite will rise to eternal punishment and a fire that never has an end. Therefore let us employ every zeal, so that we may not destroy the profit we have gained from the right faith by the wickedness of our deeds, but rather, having won approval also from this, may we see Christ with boldness. For there could never be anything equal to this blessedness. And may it be that, having obtained all that has been said, we refer all things to the glory of God, to whom be glory, together with the only-begotten Son and the Holy Spirit, unto the ages of ages. Amen.

HOMILY VII

9. *He was the true light, which lighteth every man that cometh into the world.*

1. For this reason, O much-desired children, we feed you with the thoughts from the Scriptures by portions, and we do not pour everything out at once, so that the preservation of what is always being laid down for you may become easy. For even in the case of construction, one who lays other stones before the previous ones have settled makes the whole wall unstable and easily collapsed; but one who waits for the mortar to set first, and thus adds what is left little by little, completes the whole house with safety, fashioning it not as something short-lived or easily dissolved, but as something secure. Let us also imitate these builders, and in the same way construct your souls. For indeed we fear, lest the previous casting being still newly laid, the addition of the second set of contemplations might ruin even the first ones, as the mind is not sufficient to hold everything at once. What then is that which has been read to us today? *He was the true light, which lighteth every man that cometh into the world.* For since, speaking above concerning John, he said that he came *to bear witness concerning the light*, and that he was sent now; that no one, hearing these things, might, because of the recent presence of the one bearing witness, conceive such a suspicion regarding the one being testified about, he led the mind upward, and sent it beyond every beginning to an existence that nowhere ends nor halts. And how is it possible, you say, for [a father] to have a Son? You are discussing God, and do you ask "how"? And are you not afraid, nor do you shudder? Then if someone asks you: "How will our souls and these bodies have life that is incomplete?" you will mock at the inquiry, as not even that of a human mind, to seek such things, but only to believe and not to be curious about what is said, having as sufficient proof of what is stated the power of the One who said it; yet if we say that He who is the creator of souls and bodies, and who is incomparably superior to all creation, is without beginning, will you inquire into the manner for us? And who would deem such things to be…

… ^B of sound mind and reasoning? You have heard the words, *The true light was*. Why do you strive in vain to attain through reasoning that infinite life which cannot be reached? Why do you seek things that cannot be inquired into? Why do you scrutinize the incomprehensible? Why do you examine things that are not subject to examination? Look into the root of the sun’s rays; you will not be able to reach it, yet you are not indignant, nor do you take your own weakness ill. Why, then, are you bold and reckless in greater matters? John, the son of thunder, who sounds with the spiritual trumpet, when he heard that *was* from the Spirit, sought nothing further; and you, not granted an equal grace, who speak from your own infirm reasonings, do you strive to transcend the limit of that knowledge? And for this reason you will never attain an understanding equal to that which he had. For such is the cunning of the devil: he shifts those who follow him outside the bounds set for us by God, as if we could reach things much further on; but after he has drawn them out from divine grace, ensnared by this hope, then at last he not only adds nothing more—for how could he, being the devil?—but he does not even allow us to return to the former things in which we dwelt securely; instead, he drives those who cannot stand anywhere astray on all sides. Thus he contrived for the first parent to fall from paradise. For when he had puffed him up with the hope of greater knowledge and honor, he cast him out even from those things which he quietly enjoyed. For not only did he not become equal to God, as he promised him, but he thrust him under the tyranny of death; nor did he receive anything from the eating of the tree, but he even lost not a little of the knowledge he had, and this in the hope of gaining more. For then he first began to blush at his nakedness, whereas before he had been superior to all shame and blushing. That he perceived himself to be naked, that he now had need of garments—this, I say, and many other grievous things befell him. That this may not happen to us also, let us obey God, let us observe His commandments, and let us not curiously inquire into anything further; so that we may not fall away from the goods granted to us, as happened to them. For while they inquire into the beginning of the Life that lacks a beginning, they lost even those things they could have had. For they did not find what they were seeking—for it was not possible—and they fell from sound faith concerning the Only-Begotten. But let us not remove the ancient landmarks which our fathers have set, and let us everywhere yield to the laws of the Holy Spirit: and when we hear, *The true light was*, let us inquire nothing further: for we cannot reach any further. For if God had begotten as a human being, there would necessarily have been some interval between the begetter and the begotten; but because He begat in an ineffable manner and as befits God, abstain from these words, *before* and *after*: for these are names of times; but the Son is the Creator of all ages.

2. True doctrine concerning the Father and the Son. The insanity of the Sabellians and Marcellians. How sins are washed away.

Therefore you say, "He is not Father, but brother." What necessity is there, I ask? For if we were saying that the Father and the Son originated from another and different root, you could rightly say these things; but if we avoid this impiety, and say that the Father is without beginning and was not begotten, but that the Son is indeed without beginning, yet begotten of the Father, what necessity is there from this thought to introduce that impious discourse? None, surely. For He is the radiance; but the radiance is understood together with that nature of which it is the radiance. For this reason Paul called Him so, ^C that you might suspect nothing intermediate between the Father and the Son: for this is what is signified by this name. After this example, he corrects the absurdity that could arise from it among the insane. Do not, he says, because you have heard "radiance," think that He is stripped of His own hypostasis. For this would be impious, and the insanity of the Sabellians and Marcellians. But we do not think so, but say that He is in His own proper hypostasis: therefore, after he had called Him radiance, he added, *And the character of His substance* (Heb 1:3), so as to signify the proper hypostasis, and to show that He is of the same substance of which He is the character. For one word is not enough, as I have already said, to signify to men those dogmas concerning God: but it is to be wished that, with many being brought together at once, we might choose from each what is appropriate. For thus shall we be able to dignify the glory of God; dignify it, that is, according to our ability. For if anyone thinks he can speak worthily of Him, and asserts that he knows God as He knows Himself, he most of all does not know God. Knowing these things, let us diligently retain those things which have been handed down to us by those who from the beginning were eyewitnesses and ministers of the Word, and let us not curiously scrutinize anything further. For two losses will beset those who suffer from this disease: that they labor in vain by seeking things they cannot find; and that they provoke God to anger while they attempt to overturn the boundaries set by Him. How greatly this incites the wrath of God, there is no need for me to tell you, since you all know it. Wherefore, their arrogance being dismissed, let us hear the words of God with trembling, that He might watch over us perpetually: for He says, *To whom shall I look, except to the meek and humble, and quiet, and trembling at my words* (Isa 66:2)? This curiosity therefore being dismissed, let us crush our hearts, let us mourn our sins, as Christ has commanded, let us be pricked in our souls for our transgressions, and let us diligently recall to mind the offenses we have hitherto committed; let us strive to wash them off entirely. For to this end God has opened many paths for us. *Speak you first*, He says, *your iniquities, that you may be justified* (Isa 43:26); and again, *I declare my transgression to be against me, and I have cast away the impiety of my heart* (Ps 31:5). Nor does it contribute a little ^D to us to lessen the magnitude of our sins by the continued confession and remembrance of them. And there is another path, more effective than this, not to harbor grudges against those who have sinned against us, and to forgive those who have transgressed against us. Do you wish to learn a third? *Hear the Prophet Daniel saying: By your sins, redeem with alms, and your iniquities with mercies to the poor* (Dan 4:27). There is also another, along with this, that is the keeping of prayers, and the...

to attend with perseverance to the supplications before God. There is brought to us no small consolation, and even a release from sins, by fasting as well, when it is practiced together with philanthropy towards others, and it quenches the vehemence of the wrath of God. For a flaming fire, water shall quench, and by alms sins are purged away. Let us therefore travel all these paths. For if we are always moving in these, if we spend our leisure time on these things, we shall not only wash away our past transgressions, but we shall also gain the greatest things for the future. For we shall not afford the devil, ^A leisure to attack us, either through a slothful life, or through a pernicious curiosity. For even these things, along with the others, he brings in—and from thence he introduces foolish questions and harmful wranglings—because he sees us spending our time idly and making no provision for virtue in our life. But let us block up this entryway for him, let us be watchful, let us be sober, so that in this brief time, having labored but a little, we may attain to the immortal goods in the infinite ages, by the grace and philanthropy of our Lord Jesus Christ, through whom and with whom to the Father, together with the Holy Spirit, be glory to the ages of ages. Amen.

HOMILY VIII

*He was the true light, which lighteth every man that cometh into the world.*

1. For nothing prevents us from touching upon the same words today, since we were prevented before, by the explanation of the doctrines, from going through everything that had been read. Where, then, are those who say that He is not true God? For here He is called the true light; and elsewhere, Truth itself and Life itself. But we shall examine this more clearly in that other discourse, when we arrive there; for the present, however, it is necessary to say this much to your charity for now: If *He lighteth every man that cometh into the world*, how have so many remained unilluminated? For certainly not all have acknowledged the worship of Christ. How, then, does He light every man? So far as it pertains to Him. But if some, having of their own accord closed the eyes of their mind, should not wish to receive the rays of this light, the darkness is not from the nature of the light for them, but from the wickedness of those who willingly deprive themselves of the gift. For the grace has been poured out upon all, turning away neither Jew, nor Greek, nor barbarian, nor Scythian, nor free man, nor slave, nor man, nor woman, nor old man, nor young; but it receives all equally, and calls them with equal honor. But those who do not wish to enjoy this gift would be righteous in accounting this blindness to themselves. For when the entrance is open to all, and there is no one preventing it, if some willfully choose evil and remain outside, they perish for no other reason than their own wickedness. *He was in the world*: but not as a contemporary of the world, God forbid! For this reason He added: *And the world was made by Him*: by this He leads you back again to the pre-eternal existence of the Only-Begotten. For he who has heard that this whole [universe] is His work, even if he were extremely insensible, even if he were an enemy, even if he were a foe to the glory of God, will absolutely, whether he wishes it or not, be forced even before the works to confess the Creator. Whence it comes to my mind always to marvel at the madness of Paul of Samosata, how he, having looked upon such manifest truth, dared, and of his own accord cast himself down headlong. For he did not err through ignorance, but knowing it full well, just like the Jews. For just as they, looking to men, betrayed the integrity of the faith, knowing indeed that He is the Only-Begotten Son of God, yet not confessing Him because of the rulers, lest they be put out of the synagogue: so too they say that he, while showing favor to a certain woman, ^B betrayed his own salvation. For it is terrible, truly terrible, [is] the tyranny of vainglory, and it is capable of blinding even the eyes of the wise, when they are not sober. For if bribery has such power, much more does the passion that is more violent than this. For this reason Christ also said to the Jews: *How can you believe, who receive glory from one another, and do not seek the glory that is from the only God?* And *the world did not know Him*. Here by "world" he means the multitude, which is corrupted and has been glued to earthly things, the vulgar, turbulent, and senseless crowd. Whereas all those who are friends of God and wonderful men knew Him even before His incarnate presence. And concerning the patriarch, Christ himself says by name, that *Abraham your father rejoiced that he should see my day: and he saw it, and was glad*. And concerning David, refuting the Jews, He said: *How then does David in Spirit call Him Lord, saying: The Lord said to my Lord, Sit at my right hand?* And in many places, when contending with them, He makes mention of Moses; and concerning the rest of the prophets, the Apostle [does so]. For Peter says that all the prophets from Samuel knew Him, and proclaimed His presence from afar, speaking thus: *And all the prophets from Samuel and those who follow after, as many as have spoken, have also told of these days*. And to Jacob and to his father, just as also to his grandfather, He did appear and converse, and promised to give many and great good things, which He indeed brought to pass. How then, one asks, did He Himself say: *Many prophets have desired to see what you see, and did not see them; and to hear what you hear, and did not hear them*? Did they not then partake of the knowledge concerning Him? By all means indeed; and I shall attempt to make this manifest from this very sentence, from which some think they were deprived. For, *Many*, he says, *have desired to see what you see*. So they knew that He was to come to men, and to oversee human affairs, which He did indeed oversee. For they would not have desired it, if they had not known.

^{A B} And what is it that they did not know, and what is it that they did not hear? These things which you now see and hear. But even if they heard His voice, and saw Him, yet it was not in the flesh, nor did He so dwell with men, nor did He speak with them as freely. Therefore, signifying this, He Himself did not say simply, "They desired to see me," but what? "What you see"; and "to hear me," but what? "What you hear." So although they did not see His advent in the flesh, they knew that He who they desired to see was to come; and they believed in Him, even if they had not seen Him in the flesh.

When, therefore, the Greeks accuse us, saying, "What was Christ doing in that former time, since He did not yet provide for the human race? And why did He come at the end of time to provide for our salvation, after having neglected us for so long a time?" we shall answer that He was in the world even before that advent, that He had previously planned the works to be put forth by Him, and that He was known to all who were worthy of such knowledge. But if, because He was not known to all at that time, but only to those who were upright and endowed with virtue, you say that He was unknown, by the same reasoning you might say that He is not worshipped by men even now, because even now not everyone knows Him. But just as in the present time no one would deny that He is known by many, simply because He is ignored by many; so also it must not be doubted that in those former times He was known by many, indeed even by all those upright and admirable men.

^C But you ask, "Why did not all attend to Him, and why did not all cherish Him then, but only the just?" I will ask in return: Why do not all know Him even now? And why do I speak of Christ? For why does not everyone, both then and today, know His Father? Truly, some say that all things are carried on by chance; others attribute providence to the demons; there are even others who invent for themselves another god besides this one; among these, some blaspheme that there is a power adverse to God, and think that His laws are those of a wicked demon. What then? Shall we say because of this that God does not exist, because some say so? Shall we even confess that He Himself is evil, because some impiously profess it? Away with such folly and extreme madness. For if we are to define doctrines by the judgment of the raving, there is nothing to prevent us from being consumed by the same madness ourselves. Certainly, no one with healthy eyes would say that objects are not visually perceptible because some have bad eyes, but it is called luminous by the judgment of those who have sound eyes; nor would anyone call honey bitter, because to some who are ill it seems to be such; and what will they pronounce concerning God, because by the opinion of the infirm He either does not exist, or is evil, or provides at one time and not at another? Who would not judge them to be out of their right mind, and seized with extreme madness?

"The world did not know Him," He says. But those of whom the world was not worthy, they knew Him. And when He mentions those who did not know Him, He indicates the cause of such ignorance. For He did not say simply, "No one knows Him," but "The world did not know Him"; that is, those men who are attached to the world, and whose minds are set on the things of the world. For thus is Christ wont to call them, as when He says, "O righteous Father, and the world has not known Thee" (John 17.25). So the world ignored not only the Son, but also His Father, as we were saying. For nothing so disturbs the soul as to be intent upon present things. When you hear these things, separate yourselves from the world, and depart from carnal things as much as possible; for the damage that arises from this is not of little value, but concerns the sum of goods. For a man who is greatly attached to present things cannot rightly perceive heavenly things; it is necessary that he who is addicted to these should shun those: "You cannot," He says, "serve God and mammon" (Luke 16.13); so that by cleaving to one, we must loathe the other. ^D Experience itself screams this truth. For they who despise the love of money are those who most of all love God as is fitting; just as those who from the beginning admire money are they who are least zealous in loving God. For the soul, once captured by the love of money, will not easily desist from those actions which provoke God to anger, as it serves another master, who commands everything contrary to God.

Awake, then, and rouse yourselves, and consider whose servants we are; let us love His kingdom only; let us lament, let us mourn for the times in which we served mammon; let us cast off at once his heavy and intolerable yoke, and let us bear with perseverance the yoke of Christ, light and sweet; for He commands nothing such as mammon does. For the latter commands us to be enemies to all; but Christ, on the contrary, to embrace and love all. That one, by attaching us to clay and bricks—that is, to gold—does not even allow us to breathe for a little while; He frees us from that superfluous and insane care; but commands us to lay up treasures in heaven: not from injury to others, but from our own righteousness. That one, after our many sweats and miseries, cannot be present for us, for which we shall be punished with extreme torment, and suffer evils because of his laws; rather, he will kindle the flame; this one, if one should receive a cup of cold water to give, not even this reward and recompense does He ever allow us to lose, but gives back many times over through His bounty. How then is it not the height of folly for those who serve such a master, and one so full of goods, to be ungrateful and ignorant, and to have no power to be helped either here or there by Him who is ready to help us? And this is not the only evil, nor the only loss, that He punishes those who are being punished—but rather: He burdens them with ten thousand evils, which I have already mentioned, those who obey Him. For He blames the greater part of those who are punished for this very reason, because they served money and loved gold, and did not extend help to those in need.

so that we do not suffer this ourselves, let us distribute, let us give to the poor, and let us rid our soul both of the harmful cares here and of the punishment lying in store for us there because of these things. Let us lay up righteousness in heaven; instead of money on earth, let us collect treasures that cannot be consumed, treasures that can accompany us to heaven, treasures that can stand by us when we are in danger and make the Judge propitious at that time; which may we all be granted to possess both now and on that day, and so with much confidence receive the things prepared in heaven for those who love Him as they ought, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory together with the Holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY IX

^A *He came unto his own, and his own received him not.* 1. If you remember the preceding thoughts, we shall add what follows with greater eagerness, as if we were doing this for great gain. For in this way the discourse will be easier for you to grasp if you remember what has already been said, and we shall not need much labor, since you are able, through your great love of learning, to see more sharply into the rest. For he who always loses what is given will always need one to teach him and will never know anything; but he who preserves what he has received and thus takes in the rest, will quickly, instead of a learner, become a teacher, and useful not only to himself but to all others besides. This I especially expect this church to be, judging from this great love of hearing. ^B Come then, let us deposit the silver of the Lord into your souls as in a secure treasury, and let us unfold what is set before us today, as the grace of the Spirit provides. He said that *the world knew him not*, speaking of the ages past. He descends then in his discourse to the times of the preaching, and says: *He came unto his own, and his own received him not*; calling the Jews "his own" now, as a peculiar people, or all men as having been created by him. And just as he was above, expressing wonder at the folly of the many and ashamed for the common nature, saying that *the world, which was made by him, did not know the Creator*; so also here again, being indignant at the ingratitude of the Jews and the many, he puts the accusation more sharply, saying that *his own received him not*, even when he had come unto them. And not he alone, but the prophets also, wondering, said this very thing; and Paul later was astonished at the same. And the prophets indeed cried out thus, ^C speaking from the person of Christ: *A people whom I have not known, have served me; at the hearing of the ear they have obeyed me; the sons of strangers have lied to me; the sons of strangers have grown old, and have limped away from their paths* (Ps. XVII, 45, 46). And again: *They to whom it has not been announced concerning him, shall see, and they who have not heard, shall understand* (Is. LII, 15); and: *I was found by those who sought me not; I became manifest to those who did not ask for me* (Is. LXV, 1). Paul, writing to the Romans, said: *What then? That which Israel searched for, that he did not obtain; but the election obtained it* (Rom. XI, 7). And again: *What then shall we say? That the Gentiles, who were not pursuing righteousness, have grasped righteousness; but Israel, pursuing a law of righteousness, did not attain to a law of righteousness* (Rom. IX, 30). For it is indeed a thing worthy of astonishment, how they who were brought up in the prophetic books, and who heard Moses every day speaking countless things concerning the coming of Christ and the rest ^D of the prophets, and furthermore hearing Christ himself working miracles among them every day, speaking to them alone, and not permitting his disciples to go into the way of the Gentiles, nor to enter into the city of the Samaritans—which he did not do, but repeatedly said that he had been sent to the lost sheep of the house of Israel—yet, enjoying such signs and hearing the prophets continually, and having Christ himself constantly reminding them, they became so utterly blinded and hardened that they could not be led to faith in Christ by any of these things. But they who were from the Gentiles, having enjoyed of none of these things, nor ever hearing divine oracles, nor knowing what truth was, but always being entwined in the myths of those who were deluded—for this was the philosophy of those outside and their poets, unrolling nonsense, and being attached to wood and stones, and knowing nothing sound or healthy from their doctrines—for their own doctrines were more impure and more wicked, and deservedly so. For how were they not, seeing their gods rejoicing in wickedness, whether worshiped through shameful acts, or through more shameful deeds, and considering this a festival and honor; furthermore, being addicted to impure murders and child-slaughters, and being eager to imitate them in these things? Yet, although they were cast down to the very bottom of wickedness, suddenly, as if by some machine, they were caught up from above and from the very summit of the heavens, shining brightly. How then did this happen, and why? Hear Paul saying it. For the blessed apostle, searching precisely into these things, did not desist until he found the cause and revealed it to others. What then is this? And whence such a blinding in them? Hear him to whom the dispensation was entrusted saying these things. *What then do they say?*—resolving the puzzle of the many—*They being ignorant, he says, of the righteousness of God, and seeking to establish their own righteousness, have not submitted themselves to the righteousness of God* (Rom. X, 3). This is therefore what they suffered. And again, interpreting this same thing differently, he says: *What then shall we say? That the Gentiles, who were not pursuing righteousness, have obtained righteousness, the righteousness which is of faith; but Israel, pursuing a law of righteousness, did not attain to a law of righteousness. And why? Because it was not by faith; for they stumbled at the stone of stumbling* (Rom. IX, 30-32). What he says is like this: the lack of faith is what became the cause of evils for them.

^A This, indeed, was brought about by pride. For because they previously had more than the Gentiles—in that they had received the law, and knew God, and had the other things which Paul mentions—after the arrival of Christ, they saw the Gentiles called through faith to an equal honor with themselves; and that, after faith, the one who was from the circumcision had nothing more than the one who had come from the Gentiles. Because of pride, they fell into envy, and could not bear the ineffable and surpassing benevolence of the Lord. And this came to them from nowhere else than from arrogance, wickedness, and hatred ^B of humanity.

b. Why, pray, you most senseless of all men, were you indignant when others were receiving a care equal to your own? Or why was your own good lessened? Or was the bounty of providence being diminished for you by the sharing of others? Or were your goods being lessened by the fellowship of others? But malice is indeed blind, unable to perceive what is fitting. Being embittered, therefore, that they had partners in the same grace, they thrust the sword into themselves and severed themselves from the divine benevolence; and justly so. For He says: Friend, I do no injury to you; but I wish to give to these also as to you (Matth. XX, 13-14). Nay, they are not even worthy of this response. For that man, even if he was aggrieved, could still point to the labors of the whole day and the sweat; ^C but these, what can they say? Nothing of such a sort; but rather laziness, intemperance, and10,000 evils, which all the prophets, in rebuking them, were ever casting in their faces—vices through which they, just like the Gentiles, had offended God. Paul, declaring this, said: For there is no distinction between Jew and Greek; for all have sinned, and fall short of the glory of God, being justified freely by his grace (Rom. III, 22-24).

And this is indeed the main point which he handles usefully and very intelligently in that epistle. Higher up, however, he shows them to be worthy of greater punishment: For as many as have sinned in the law shall be judged by the law (Rom. II, 12); that is, more severely, because they will have, beyond nature, the law also to accuse them. Not from this source alone, but also because they were the cause of the Gentiles blaspheming God: For the name of God, he says, is blasphemed among the Gentiles because of you (Is. LII, 5; Rom. II, 24). ^D Since, therefore, this was what bit them most severely—for to those who had believed from the circumcision, the matter seemed a wondrous thing; wherefore they accused Peter when he returned to Caesarea because he had entered in to men having uncircumcision and had eaten with them—and after they had learned the economy of God, they were still marveling how the gift of the Holy Spirit had been poured out upon the Gentiles, signifying by their amazement that they had never expected so unexpected a thing.

Knowing, therefore, that they were most aggrieved by this, he does everything to depress their swelling and strike down those who were puffed up with arrogance. And see how he does it. The Jews are censured by Paul most of all for their arrogance. Pride renders all virtues useless. After he had disputed about the Gentiles, and had shown that they had no defense whatsoever and no hope of salvation, and had bitterly accused them concerning the perversity of their doctrines and the impurity of their lives, he transfers his discourse to the Jews. And after having recounted all the things which the prophet had said about them—that they were wicked and cunning, that all had become unprofitable, and there was no one who sought after God, but all had turned aside, and similar things—he subjoins: Now we know that whatever the law says, it speaks to those who are in the law, that every mouth may be stopped, and all the world may become subject to God. For all have sinned, and fall short of the glory of God (Rom. III, 19, 23). What then, do you exalt yourself, O Jew? Why do you think highly of yourself? For your mouth also is stopped, and your arrogance taken away, and you, with the whole world, are made subject, and just like the others have need of being justified freely. It was proper indeed, even if you had conducted yourself well and had great confidence before God, not to feel envy toward those who were through the benevolence of God to obtain salvation. For it is of the deepest wickedness to bear the goods of others iniquitously, when they were not going to be at the cost of any detriment to you. For if the salvation of others were to destroy your own goods, you would have rightly been aggrieved; but if it does not hurt you, and they who have learned to philosophize are saved, and the punishment of another is not your reward, nor does his happiness diminish yours, why are you resentful that another is gifted with salvation freely? It was proper, as I said, even if you had acted well, not to be embittered at salvation poured out upon the Gentiles; but since you are under the same sins and have offended the Master, you are aggrieved at the blessings of others, and you think highly of yourself, as if you alone ought to be a partner of grace—you are the cause of not only envy and arrogance, but also of such madness that you will be worthy of the most grievous torments. For you have planted in yourself the root of all evils, pride. Therefore, someone said: The beginning of sin is pride (Sir. X, 13); that is, the root and the mother. Thus also the first-man was cast out of that blessed way of life; 56 and so also the devil, who deceived him, fell from that height of dignity. Whence, the wicked one, knowing that this nature of sin is capable of casting one down even from the heavens, came to this way, when he strove to bring Adam down from such great honor. For when he had puffed him up with the hope of attaining equality with God, thus he cast him down into the depths of hell. Nothing so estranges men from the benevolence of God and hands them over to the fire of Gehenna as the tyranny of pride. With this present, all our life becomes impure, even if we exercise temperance, virginity, fasting, prayer, almsgiving, and whatever other virtues there are. For everyone that is proud is unclean before the Lord (Prov. XVI, 5). Let us suppress, therefore, this swelling of the soul; let us take it from our midst, if we wish to be clean and to be freed from the punishment prepared for the devil. For that an arrogant man is to be punished with the same punishment as the devil, hear Paul saying: Not a novice, lest being puffed up with pride, he fall into judgment and the snare of the devil (1 Tim. III, 6). What is judgment? Into the same condemnation, he says, into the same punishment. How then will you escape this evil? If you consider your nature, if you consider the multitude of your sins, and the magnitude of the torments; if you think upon how fleeting are those things which appear splendid in this world.

the more easily do they wither, more than the spring flowers. If we frequently keep these considerations in our minds, and keep in memory those who have shone most in virtue, the devil will not easily be able to lift himself against us, however much he may contend; nor even to trip up the beginning. But may God, the god of the humble, he who is kind and gentle, grant both to you and to us a contrite and humble heart. For thus we shall be able also to perform the rest with ease, to the glory of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit, for ever and ever. Amen.

HOMILY X

^A 1. Since God is a lover of mankind, beloved, and beneficent, he does everything and orders everything so that we might shine in virtue. And since he wishes us to be approved, he does this not by force or necessity, but attracts and draws everyone to himself by persuasion and by doing good to those who wish it. For this reason, some received him when he came, and others did not. For he does not wish to have a servant who is unwilling or compelled, but all must be willing and choosing, and must know gratitude to him for their servitude. For human beings, since they are in need of the service of servants, hold them [in servitude] even against their will by the law of mastery; but God, being in need of nothing, and being in need of none of our things, and doing everything only for the sake of our salvation, makes us ourselves masters of this; and for this reason he imposes no force or necessity upon those who do not wish it. For he looks only to our advantage. For to be drawn against one's will to this servitude is equal to not serving at all. Why then, you say, does he punish those who do not wish to obey him? Why does he threaten Gehenna to those who do not listen to his commandments? It is because he is deeply concerned even for us who do not obey, being exceedingly good, and he does not depart from those who turn away and flee. But since we rejected the first way of benefiting, not wishing to come by way of persuasion and receiving good, he introduced the second way, the one by way of punishment and penalties—a most bitter way, yet nonethless necessary. For when the first is treated with contempt, the introduction of the second becomes necessary. For even legislators set many and harsh penalties against those who have sinned, and yet we do not turn away from them for these reasons, but rather honor them all the more on account of the punishments; and because, while in need of nothing from us, and often not even knowing who those might be who are to enjoy the help [provided] by their writings, they nevertheless cared for ^B the good order of our life, honoring those who live in virtue, while restraining with punishments the licentious who spoil the tranquility of the rest. If we admire and love them, is it not much more fitting to be struck with wonder at and to love God for the sake of such protection? For infinite is the difference between their providence and his towards us. For truly unspeakable and surpassing all excess is the wealth of his goodness. Consider, then: *He came into his own*, not for his own need (for the divine, as I said, is in need of nothing), but for the sake of his own for their benefit. And even so, his own did not receive him when he came into his own for their benefit, but actually rejected him; and not only this, but even casting him out of the vineyard, they killed him. And not even so did he exclude them from repentance, but gave [them the chance], if they would wish, after such great transgression, to wash away all their offenses through faith in him, and to be made equal to those who have done no such thing, but [who were] the greatest friends to him. And that I do not say these things simply or for the sake of mere entertainment, the things concerning the blessed Paul manifest this teaching clearly. For this man, pursuing Christ after the cross, and having cast stones at his martyr Stephen with many hands, when he repented and condemned the things previously sinned by him, and ran to the one who had been persecuted, he immediately enrolled him among the friends of the highest rank, having appointed him as herald and teacher of the whole world—the blasphemer, the persecutor, the insulter. Just as he himself, exulting in the philanthropy of God, proclaimed these things, and was not ashamed, but as if on a monument, set down in his writings the things previously dared by him, [and] displayed them to all, thinking it better that his former life be denounced before all for the sake of the manifestation of the magnitude of God's gift, than to obscure his unspeakable and inexpressible philanthropy by ^C hesitating to broadcast his own error to all. For this reason he turns the persecutions, the plots, the wars against the Church, up and down; now saying: *I am not fit to be called an apostle, because I persecuted the Church of God*; now, *that Jesus came to save sinners, of whom I am chief*; and again, *You have heard of my former manner of life in Judaism, that beyond measure I persecuted the Church of God, and ravaged it.*

2. For just as if paying back some return to Christ for his long-suffering toward him, by showing what kind of person he was, and how he saved an enemy and an opponent; so with great boldness he proclaims that battle which he fought against Christ with all zeal at the beginning. And together with this, he holds out good hopes to those who have despaired of themselves. For he says that Christ welcomed him for this very reason, that in him first he might show all his long-suffering and the surpassing wealth of his goodness, for a pattern to those who were to believe in him for eternal life. For there were deeds dared by them of such gravity that they were beyond all forgiveness—which the evangelist himself, indicating, said: *He came into his own, and his own received him not.* From where did he come, he who fills all things, and is present everywhere? What place did he vacate by his presence, he who holds and encompasses all things with his hand? He changed no place (for how could he?), but by the...

^A in-dwelling of his own nature he accomplished this. For while he was in the world, he was not seen to be present, because he was not yet known; but afterwards he showed himself when he deigned to take on our flesh: this manifestation and descent he calls his advent. It is worthy of wonder that the disciple is not ashamed of his master's ignominy, but records that very ignominy with confidence in writing. This shows not a little of how he loved the truth. Otherwise, he who is ashamed of those who insult would not be ashamed of him who is insulted. For he was indeed the more radiant on this account, that even after the insult he took thought for those who insulted him; but they appeared ungrateful and wicked ^B before all, who drove away as an enemy and a foe him who had come to bring so many blessings. Nor did they receive damage only from this, but also in that they did not obtain what those who received him obtained. What did these obtain? 12. "As many as received him, to them he gave the power to become children of God," he says. Why do you not relate to us, O blessed one, the punishment of those who did not receive him; but say that they were his own, and not receiving him when he came to his own; and you did not add what they are about to suffer on this account, and what punishment they are to undergo? Yet you would have terrified them more, and by that threat softened the hardness of their arrogance. Why then did you remain silent about this? What, he would say, would be greater than this punishment, ^C when, having been given the power to become children of God, they themselves were unwilling, and of their own free will deprived themselves of so much nobility and so much honor? Truly, they will not be afflicted with this punishment alone, that they have not received this good; but inexhaustible fire will also receive them, which he revealed more clearly later. In the meantime, however, he narrates the ineffable blessings which are to be given to those who received him; and he brings this forth briefly in these very words: "As many as received him, to them he gave the power to become children of God." Whether they be slave or free, Greek or barbarian, or Scythian, whether unwise or wise, man or woman, child or old man, noble or ignoble, rich or poor, ruler or private citizen, he says, they are all ^D deemed worthy of the same honor. For faith and the grace of the Spirit, removing the inequality of human conditions, reduces all to one form, and marks them with one royal character. What would be equal to this kindness? A king is indeed formed of the same clay as us, and does not deign to enroll his fellow-servants who share the same nature—and who are often endowed with better character—into the royal army if they are slaves; but the only-begotten Son of God does not disdain to enroll publicans, magi, slaves, and the most ignoble of all, and many even physically mutilated or affected by great stains, into the number of his children. Such is the power of faith in Christ; such is the greatness of grace. And just as the nature of fire, if it touches the earth of metals, quickly renders it gold; so, or rather much more, does baptism render those whom it washes golden from earthly, with the Spirit appearing like fire at that time and descending into our souls, and, taking away the earthly image, brings back a heavenly, new, and splendid image, as if shining forth from a foundry. And why did he not say, "He made them children of God," but, "He gave them the power to become children of God"? To show that we need much diligence so that we may keep the image of adoption impressed upon us in baptism always immaculate and intact; and at the same time to declare that this power can be taken away from us by no one, unless we first take it away from ourselves. For if those who have received a certain authority from men keep it only as much as those who gave it, much more we, since we have received this honor from God, if we do nothing unworthy of this power, shall be the most powerful of all, because he who has deigned to honor us with this is the greatest and best of all. At the same time, he wishes to declare that grace is not infused into anyone rashly, but into those who apply the purpose of their will and diligence: for it is situated in their power to become children of God. For unless they wish it, the gift does not arrive, nor does it work anything. He brings forward the faculty of choice; that is what he said now. For in these mysteries, one thing belongs to God, namely to give grace; another to man, namely to exhibit faith. In the subsequent time, however, much diligence is needed. For it is not sufficient for the preservation of purity only to be baptized and to believe; but if we wish to enjoy the joyful gift forever, it is necessary to exhibit a life worthy of it. This, however, God wished to be situated in our power. For to be born by mystical generation, and to wash away previously committed sins, that is effected through baptism; but to remain pure thereafter, and to admit no stain again, that is situated in our power and diligence. For this reason he also mentions the mode of birth, and having made a comparison with carnal birth, demonstrates its excellence with these words: 13. "Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." He did this so that, having been instructed in the vileness of the former birth from blood and the will of the flesh, and having perceived the sublimity and nobility of the second which is made through grace, we might conceive a great opinion of this and of the gift of the one who generates, and thereafter exhibit much diligence. For it is greatly to be feared, lest having been endowed with this beautiful stole, we be cast out from the bridal chamber on account of our sloth and wickedness, just like those five foolish virgins; or as even he who did not have a wedding garment. For he too was among the guests, and had been invited: but because after the invitation and so great an honor, he insulted him who invited him, hear what penalties he paid, how mournful and worthy of tears. For having been admitted to such a splendid and such a lavish banquet, he is not only excluded from the feast, but with hands and feet bound is cast into the outer darkness, where there is weeping and gnashing of teeth. Let us not, therefore, beloved, think that faith is sufficient for our salvation. For unless we have exhibited a pure life, but [have arrived] with clothes unworthy of this blessed [calling]...

and are clothed with it, nothing prevents us from suffering the same things that he, the wretched man, suffered. For it is absurd that He, being God and King, should not be ashamed of men who are base, impostors, and worth nothing, but should even invite those from the crossroads to that table of His; while we, on the other hand, should show such insensibility as not to become better even for such an honor, but should remain in the same wickedness even after the calling, abusing the unspeakable philanthropy of Him who called us. For He did not call us to this spiritual and awesome communion of mysteries for this reason, that we should enter into it with our former wickedness, but that, having put off our shame, we might put on that with which it befits those who feast in the royal courts to be clothed. But if we do not wish to do things worthy of that calling, this is not because of Him who has honored us, but because of ourselves. For He does not cast us out of that wondrous choir of guests, but we cast ourselves out. For He fulfilled all that was His own: ^B He made the marriage, He prepared the table, He sent those who should call, He received those who arrived, and He honored them with every other honor; but we, having insulted Him, and those present, and the marriage itself by our filthy garments—that is, by our impure deeds—are justly cast out thereafter. For in this way, both honoring the marriage and those who have been invited, He drives away those headstrong and shameless ones. For if He had allowed those who were clothed in that garment [to remain], He Himself would have seemed to be insulting the others as well. But may it fall to no one to experience such a [judgment] from Him who has called us, neither to us nor to any others. For this reason, before all these things take place, it is written: so that, having been brought to our senses by the threat of the Scriptures, we may not allow this dishonor and punishment to come into effect, but may stop it at the words alone, and may arrive at that calling clothed in a bright garment; of which may it be granted to us all to partake, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

HOMILY XI

^A 62 4. And the Word was made flesh, and dwelt among us. 1. I desire to ask one favor of you all, before we touch upon the words of the Gospel; and do not you refuse the request. For I do not ask anything heavy or burdensome, nor will that which is given be useful only to me who receives it, but also to you who provide it, and perhaps much more so to you. What then is it that I ask of you? That on the Lord’s Day, or even on the Sabbath, each one of you should take into his hands at home, while sitting, the portion of the Gospels that is to be read in your assembly, and that he should read it through continuously and examine it many times with accuracy, and investigate it well; and that he should mark what is clear and what is obscure; and what might seem to contradict, though it does not in fact contradict; and having tested everything simply, come in this way to the hearing. For the profit from such diligence will be no small thing to you and to us. We, on the one hand, will not have need of much labor to make clear the power of what is said, your mind being already made familiar by the knowledge of the words; and you, on the other hand, will become sharper and more perceptive in this way, not only for the hearing, nor only for learning, but also for teaching others. Since, as the many who come here now hear, being compelled to learn all things at once—both the steps ^B and the points made by us concerning them—they will not reap any great profit, even if we were to continue doing this for a whole year. For how could they, when they attend to what is said only as a secondary matter, and only during this short time here? But if some plead business and anxieties, and a great busyness both with public and private affairs: first of all, this itself is no small accusation, to be encircled by a multitude of such things, and to be so fixed to worldly matters that you do not even bring a little leisure to those things that are most necessary for all. Next, that these things are a pretense and an excuse, would be proved by their social gatherings with friends, and their pastimes in the theaters, and the assemblies which they form for the sake of the spectacle of horse racing, in which they have often consumed whole days, and no one ever attributed such busyness with affairs to themselves in these matters. Then, in trivial things you are at a loss for no excuse anywhere, and you are able to keep deep leisure; but if it is necessary to pay attention to the things of God, these seem to you so much more superfluous and less honorable than all things, that you do not think it necessary to allot even a little leisure to them. And how is it worthy for those who are so disposed to breathe, or to see this sun? There is also another excuse for those who are so slothful, and it is most irrational: the fact that they do not possess or have books. And as to the rich, it is a matter of laughter for us to respond to this excuse; but since I think many of the poorer ones have used it repeatedly, I would gladly ask them this: whether each one, being a craftsman of a trade, does not possess all the tools of that art, complete and entirely, even if poverty hinders them in a thousand ways. How then is it not absurd not to blame poverty there, but to do everything so that nothing becomes an obstacle from any quarter; while, when about to reap such great benefit, they lament lack of time and poverty? Furthermore, even if some were that poor, it is possible for them not to be ignorant of anything contained in the divine Scriptures from the continuous reading that takes place here. But if this seems to you impossible, it seems so justly. For not many come with much eagerness ^C to hear what is said, but having performed this very thing only as a concession to the day, they immediately return home. And if some do stay, they are not a whit better off than those who left, being present with us here only in body. But so that we may not burden you any further with accusations, and consume the whole time in reproaches, let us go to the passages of the Gospel; for it is time now to address the things set before us.

^A Having stated that they were born of God, he brings forward the cause for this ineffable honor, namely, that the Word became flesh, and the Lord took upon himself the form of a servant. For he became the Son of man, being the true Son of God, so that he might make men sons of God. For when the Sublime dwells with the lowly, he is in no way damaged in his own glory, but he raises up the latter from its great lowliness: which happened also in Christ. For he did not diminish his own nature by such a descent, and he raised us, who were always dwelling in ignominy and in darkness, to an ineffable glory. Thus also, when a king speaks to a poor and a needy man with zeal and benevolence, he does nothing base, but makes the other illustrious and splendid before all. And if, in that adventitious dignity of men, intercourse with a meaner person does not harm one more honorable, much less does it harm that immortal and blessed substance, which has nothing adventitious, nothing which is present at one time and absent at another, but possesses all good things immutable and remaining to the end. Therefore, when you hear, The Word became flesh, do not be troubled, do not waver. For his substance did not decline into flesh (for it would be impious even to think 64 so), but remaining what he was, he thus took upon himself the form of a servant.

^B Why did he use the term, "became"? To stop the mouths of the heretics. For because there are some who say that the things concerning the incarnation were a fantasy and a fiction, he set down the word "became" to take their blasphemy out of the way: not to declare, God forbid, a change of substance, but to declare the taking of true flesh. For just as when he says, Christ has redeemed us from the curse of the law, having become a curse for us, (Gal. iii, 13), he does not signify that his substance departed from glory and turned into a curse (for not even demons, nor the most foolish and mindless men could have conceived such a thing; for such folly is deeply conjoined with impiety): he does not say this, therefore, but that having accepted that which was against us, he does not allow us to be cursed any longer: so also in this place he says that he became flesh, not by his substance having changed into flesh, but by his substance remaining intact after the flesh was accepted. But if they should say that God, as one who can do all things, could have declined into flesh, we shall answer them that he can do all things so long as he remains God; but if he admits of change, and indeed change for the worse, how would he be God? For to be changed is far from that immortal nature. Therefore the Prophet was saying: All shall grow old like a garment, and as a covering you shall change them, and they shall be changed. But you are the same, and your years shall not fail (Ps. ci, 27). This substance, indeed, is superior to all change. Nor is there anything better than he, so that he could attain to it by progressing.

What do I say, "better"? There is nothing equal to him, not even a little bit. It follows, therefore, that if he were changed, he would have been changed for the worse. But God cannot be this. But may the blasphemy turn back upon the heads of those who utter these things. For that the term "became" should be used so that you might not suppose it was a fantasy, observe from the things that follow how he clears away both this statement and this wicked suspicion. For he adds, And dwelt among us, as if to say: Do not suspect anything absurd from this word, "became." For I did not speak of the mutation of an immutable nature, but of dwelling. Now dwelling is not the same thing as the dwelling-place, but something different. For one thing dwells in another; otherwise it would not be a dwelling: for nothing dwells in itself. But I said "another" according to substance. For by union and conjunction, God the Word and the flesh are one: without any confusion, or loss of substances, but through an ineffable and inexplicable union. But do not ask how this comes to pass; for it has come to pass as he himself knows. What, then, was the dwelling-place in which he dwelt? Hear the Prophet saying: I will raise up the tabernacle of David, which has fallen (Amos ix, 11). For truly it did fall; our nature fell by an incurable fall, and it needed that mighty hand alone. For it could not rise again in any other way, unless he who had fashioned it in the beginning should have stretched out his hand, and reformed it from above through the regeneration of water and Spirit. And observe with me an awesome and secret mystery. He dwells always in this tabernacle: for he took on our flesh, not to leave it behind later, but to carry it always with him. For had this not been the case, he would not have deigned to bear it, nor would he, carried by it, be worshipped by all the heavenly host, by angels, archangels, thrones, dominions, principalities, and powers. What word, what mind shall be able to explain such honor bestowed upon our race, that supernatural and awesome thing? What angel? What archangel? None, anywhere, either in heaven or on earth. For such are the works of God, so great and so supernatural are his benefits, that their accurate telling surpasses not only human tongue, but even angelic power. Wherefore we too shall close this discourse with silence, after we have admonished you to repay the favor to so great a benefactor, the gain of which matter shall be fully repaid to us later. Now we repay the favor if we take precise care of our own souls. For this too is a work of his kindness, that although he needs none of us, he says that the favor is repaid to him, when we do not neglect our own soul. Wherefore it would be extreme madness, and deserving of numberless punishments, to have attained such honor and not to return what lies within our power, when most of all the whole utility of the matter redounds to us, and numberless good things are stored up for us as a reward for this. For all these things, then, let us render glory to the most benign God, not by words only, but much more by deeds, so that we may obtain the future good things, which may we all attain, by the grace and benignity of our Lord Jesus Christ, through whom and with whom to the Father, together with the Holy Spirit, be glory, for ever and ever. Amen.

HOMILY XII

*And we beheld his glory, glory as of the Only-begotten of the Father, full of grace and truth.*

1. Perhaps we were more burdensome and tedious to you than was necessary in the past, when we used a somewhat stinging discourse and extended our accusation against the sloth of many at great length. But if we were doing this merely out of a desire to cause you pain, everyone would justly be annoyed; but if, looking to your advantage, we overlooked the charm in our words, even if you are not willing to thank us for our forethought, you would be just in granting us pardon for such great affection. For we are very much afraid that, while we are eager and you are not willing to show the same diligence in listening, the judgments to come might prove more severe. Therefore, we are constantly compelled to rouse you and awaken you, so that nothing of what is said might slip away. For thus it will be possible for you to live now with great confidence, and to stand at that day before the judgment seat of Christ. Since then we rebuked you sufficiently in the past, come, let us today from the very opening fall into the words themselves. *And we beheld*, he says, *his glory, glory as of the Only-begotten of the Father.* After he had said that we have become children of God, and had shown that this happened in no other way than by the Word having become flesh, he tells of another benefit from this same fact. And what is this? *We beheld his glory, glory as of the Only-begotten of the Father*; which we would not have beheld, had He not appeared to us through a body of like nature. For if, when Moses—who shared the same nature with us—was among them, those who were at that time could not bear to see even his face glorified, but the just man had need of a veil to be able to cloak the unadulterated nature of that glory and to show the Prophet’s appearance to them mild and gentle; how could we, who are clay and earth-born, have borne the naked divinity, being inaccessible even to the powers above? For this reason He pitched His tent among us, so that we might be able to approach Him and converse and mingle with Him with great boldness.

What is it, *glory as of the Only-begotten of the Father*? Since many even of the prophets were glorified, such as this very Moses, Elijah, Elisha—the one encompassed by a fiery chariot, the other being taken up—and after them Daniel, and the three children, and many others, as many as showed forth miracles, were glorified; and angels, too, appearing among men, and opening to those who saw them the light flashing from their own nature; and not angels only, but the Cherubim ^A also were seen by the Prophet and the Seraphim likewise; the Evangelist, leading us away from all these, and withdrawing our mind from the creation and from the brilliance of fellow-servants, fixes our gaze upon the very summit of blessings. For not of a prophet, he says, nor of an angel, nor of an archangel, nor of the powers above, nor of any other created nature, if indeed there be any other, but of the Lord Himself, of the King Himself, of the true Only-begotten Son Himself, of the Lord of us all have we beheld the glory. But the "as" here is not a sign of approximation, nor of comparison, but of a confirmation of an unquestionable definition; as if he were saying: We beheld glory, such as it was fitting and natural for Him to have, being the true Son of the King of all.

And this is a custom among the many; for we shall not refuse to confirm the discourse from common usage. For it is not the beauty of words or the harmony of composition that we aim to speak of now, but only your profit; whence nothing prevents us from confirming it from the usage of the many. What is the custom of the many? When some see a king highly adorned, and flashing everywhere with precious stones, whenever they happen to recount that beauty, the adornment, the brilliance, they say indeed as much as they are able, the flower of the purple, the size of the stones, the whiteness of the mules, the gold about the chariot, demonstrating the glitter ^B. When they have recounted these and other things besides, being unable to express the whole brilliance in their speech, they immediately add this: "What need is there to say much? It was as a king." By the "as," they do not intend to show that he is like a king—the one of whom they say all this—but that he is the king himself in truth. Thus also the Evangelist has placed the "as," wishing to manifest the passing of the glory and its incomparable superiority. For all the others, both angels, and archangels, and prophets, did things by being commanded; but He did them with authority as befitting a King and Lord; which indeed the crowds also marveled at, that He taught them as one having authority.

2. There appeared indeed, as I said, both angels and prophets of great glory upon the earth; as in the case of Daniel, of David, of Moses; but as servants having a master, so they did everything; but He, the Lord and Master of all, and that too when He appeared in a humble and lowly form; but even so, did creation recognize the Master? How? A star from heaven summoned the Magi to worship Him; and a great host of angels poured out on every side serving the Master and hymning Him; and others were suddenly heralds, and all, meeting one another ^C, were announcing this ineffable mystery, the angels to the shepherds, and the shepherds to those in the city; Gabriel to Mary and Elizabeth together with Simeon. Not only men and women were spurred on by the joy, but also the infant, having come into the light, he who was to be the desert-dweller, while yet in the womb of his mother, and all—and this one named after the Evangelist himself—leaped for joy with hopes towards what was to come. And these took place at the birth; but when He advanced further, other miracles greater than the former appeared. For no longer a star and heaven, nor angels, nor Gabriel and Michael, but the Father Himself from above and from heaven proclaimed Him, and with the Father the Paraclete flew down upon Him with a voice, remaining above Him. Truly therefore He says: *We beheld his glory, glory as of the Only-begotten ^D*

^A from the Father. For not on that account only, but also because of the things which follow, he speaks. For not only shepherds, or widows, or elders now announce Him to us, but the very nature of things cries out more clearly than a trumpet, and with so loud a voice that its sound has quickly reached even here. For "His fame," it says, "went forth," into all Syria (Matt. 4:24), which revealed Him to all; and all things from every side cried out that the King of heaven had arrived. For demons were fleeing and shrinking back from every side, the devil was wrapping himself up and retreating, death itself was held in check for a little while, and afterwards was utterly destroyed; every kind of infirmity was being loosed; the tombs were sending forth the dead, the demons were leaving the possessed, diseases were abandoning the infirm; and it was possible to see things stupendous and wonderful, which the prophets had rightly longed to see and did not see. It was possible to see eyes being fashioned, and that so desirable thing which all desired to be spectators of, how God fashioned Adam from the earth—Christ showing this in a short time and on a more noble part of the body—and moreover limbs loosed and dissolved by palsy, now restored and joined to the others, dead hands suddenly moving, feet loosed and suddenly leaping, ears obstructed now opened, and a tongue speaking with a great sound, which was before bound in silence. For just as a most excellent architect, having taken in hand a house shaking from age, restores it: so He restored human nature, mended parts that were broken, joined together limbs that were separated and dissolved, and raised up those that had completely fallen. What might one say of the reformation of the soul, which is far more wonderful than the healings of the body? A great thing, certainly, is the health of the body, but that of the soul is much greater; and it is greater by as much as the soul is more excellent than the body: and not on this account only, but because the nature of bodies obeys the Creator, whenever He wills to lead it, and does not resist; but the soul, which is of its own will and has freedom in its acts, does not obey God in all things, if indeed it does not wish to. For God does not wish to render it beautiful and endowed with virtue by force and necessity against its will, since that would not be virtue; but to persuade the willing and ready soul that it should be made such: which is far more difficult than that other healing. Yet He accomplished even this, and every kind of wickedness was driven away. And just as He reduced bodies that were well-cared for not to health only, but to the supreme state of soundness: so also He rescued souls, not only from extreme wickedness, but raised them to the very pinnacle of virtue. A publican became an apostle; a persecutor, blasphemer, and insulter, became the herald of the world; magicians became teachers of the Jews; a thief, a citizen of Paradise; a prostitute shone with great faith; the Canaanite and Samaritan women—of whom the latter was a prostitute—from these women, I say, the one undertook the preaching among her fellow-tribesmen, and led the whole city as if caught in a net to Christ; the other, however, by faith and assiduity, caused the evil demon to be driven from her daughter's soul. Others also, far worse than these, were immediately admitted into the number of the disciples. All things were being transformed at once, the ailments of the body, the diseases of the soul, which were being led back to health and perfect virtue. And not only two men, or three, or five, or ten, or twenty, or a hundred, but entire cities and nations were most easily transformed. For who could worthily describe the wisdom of the commandments, the virtue of the heavenly laws, the order of the angelic life? For He introduced such a kind of life, established such laws for us, such a form of conduct, that those who use them are immediately made angels, and as far as is possible for man, similar to God, even if they should be the most wicked of all men. ^B

Homily XII

Gathering therefore all these miracles, the evangelist, both those in bodies, those in souls, and those in the elements; and furthermore the commandments, those arcane gifts more sublime than the heavens themselves, the laws, the institution of life, the obedience, the promises of things to come, and His sufferings, he sent forth this wonderful voice, full of sublime doctrine: *We beheld his glory, glory as of the Only-begotten from the Father, full of grace and truth.* For we do not wonder at Him only on account of the miracles, but also on account of the sufferings; as when He was affixed to the cross, scourged, struck with the palms of hands, spat upon, and when He received blows on His cheeks from those whom He had benefited. But indeed, even in these things which seem to be ignominious, let the same statement be applied, since He Himself called that thing glory. For those things were not only of providence and charity, but also of immense power. For then death was being destroyed, and the curse was being loosed, demons were being confounded and triumphed over, and the handwriting of sins was being nailed to the cross. Then, because these miracles were being wrought invisibly, He performed certain things visibly, which might demonstrate that He is the Only-begotten Son of God, and the Lord of all nature. For while the blessed body was still hanging on the cross, the sun averted its rays, the earth trembled and was covered in darkness, the graves were opened, the solid ground of the earth was shaken, an innumerable multitude of the dead leapt forth, and entered into the city: and while the stones of the tomb itself remained fitted to their places, and the seals stood, the dead man who had been fixed to the cross by nails rose again, and with a certain great power He sent His eleven disciples to all men throughout the world, who were to be the common physicians of the whole of nature, who would amend the life of men, and disseminate everywhere the knowledge of heavenly doctrines, would loosen the tyranny of demons, and teach men great and arcane goods: who would proclaim to us the immortality of the soul, and the eternal life of the body, rewards surpassing the mind and having no end. The blessed man, reflecting on these things, and many others, which he himself indeed knew, but did not wish to write, because the world would not contain them (for "If," he says, "things were written one by one, I do not think even the world itself could contain the books that would be written" [John 21:25]): thinking on all these things, I say, he exclaimed: *We beheld his glory, glory as of the Only-begotten from the Father, full of grace and truth.*

and are worthy of such a gift, they ought to exhibit a life worthy of the dogmas, so that they may enjoy those goods. For this reason our Lord Jesus Christ also came, that we might see not only the glory he has here, but also that which is to come. For this reason he said: *I will that where I am, they also may be, that they may see my glory.* And if this glory ^B has been so brilliant and conspicuous, what could one say of that other? For it will not appear on a corruptible earth, nor when we are in dying bodies, but in an incorruptible and ageless creation, and with such brilliance as it is not even possible to describe in words. O blessed, and thrice-blessed, and this often, are those who are counted worthy to be spectators of that glory! Concerning this, the Prophet says: *Let the ungodly be taken away, that he may not see the glory of the Lord.* But may it not come to pass that any of us be taken away, or ever become one who does not behold it. For if we are not to enjoy it, it is appropriate for us to say: *It were good for us if we had not been born.* For why do we live, why do we breathe? What are we, if we fail of that contemplation? If no one grants us to behold our Master then? For if those who do not see the sun’s light endure a life more bitter than any death, what is it likely those will suffer who are deprived of that light? Here, indeed, in this case the loss is only this; but there, the loss does not stop there. And yet, even if this were the only evil, the punishment would not be equal, but rather so much more severe, in proportion as that sun is incomparably better than this one. Now, however, one must expect another punishment as well. For he who does not see that light must not only be carried off into darkness, but also be burned forever, and melt away, and gnash his teeth, and suffer ten thousand other terrible things. Let us not, therefore, neglect ourselves, falling into eternal punishment through this brief carelessness and ease, but let us be vigilant, let us be sober, let us do and pursue everything so as to attain that enjoyment, and to be far from the river of fire that is drawn along with much roaring before the dread tribunal. For he who has once fallen in there must remain forever, and there is no one who can deliver him from the punishment, neither father, nor mother, nor brother. And the prophets themselves shout these things, one saying: *A brother does not redeem, shall a man redeem?* And Ezekiel revealed even more than this by saying: *If Noah and Job and Daniel should stand, they shall not deliver their sons and their daughters.* For there is only one protection, that which comes through works there, and he who is deprived of this cannot be saved by any other means. Constantly turning these things over and reflecting on them, therefore, let us cleanse our life and make it brilliant, so that we may see the Lord with confidence and obtain the promised goods, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom to the Father glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.

HOMILY XIII

^A *John bears witness of him, and cries, saying: This was he of whom I said, He that comes after me is become before me, because he was before me.*

1. Do we then run and toil in vain? Do we sow upon the rocks? Are the seeds falling for us by the wayside and among thorns? For I am in great agony and I fear lest this husbandry of ours be fruitless; and this, even though the one who is to come himself will not be harmed regarding the reward of this labor; for the things of teachers are not such as the things of farmers. For the farmer, after long years of labors, and that exhaustion, and the sweat, if the earth yields nothing worthy of his labors, will not be able to find any consolation for his troubles from anyone else; but he returns from the threshing floor to his house, with shame and dejection, to his wife and children, having no one of whom to demand compensation for his long toil.

But with us, nothing of the sort will happen; but even if the land being cultivated yields no fruit, although we have shown all our labor, the Lord of both the land and us will not overlook our departing with empty hopes, but will give the rewards. For, he says, *Each shall receive his own reward according to his own labor*, not according to the outcome of events. And that it is so, hear: *And you*, he says, *son of man, testify to this people, if perhaps they hear, if perhaps they understand.* And he allows one to learn this even through Ezekiel: If the herald should foretell what to flee and what to choose, he has delivered his own soul, even if there be no one who pays attention. But nevertheless, having this as a powerful consolation, and being confident regarding the reward for us, when we see your work not progressing, we are in no way better off than those farmers who are sighing and mourning, who are covering their faces and are ashamed. For this is the compassion of a teacher, this is the care of a father. Since even Moses, when it was possible for him to be rid of the Jewish ingratitude, and to take a more brilliant and much greater charge of another nation—*For let me alone,* he says, *and I will wipe them out, and I will make you into a great nation, or greater than this*—since he was a saint and a servant of God, and a genuine and noble friend, he did not endure even to hear this word, but chose rather to perish with those once allotted to him, than to be saved without them, and to be in greater status. Such must the one over souls be. For it is absurd for one who has children who are bad not to be willing to be called the father of others, but to be father only of those born of him; yet, having been entrusted with disciples, to be always exchanging others for others, and now having the charge of these, and again of those, and after these or else others, snatching at them, being intimately disposed toward no one. But concerning you, may it never come to pass that we suspect such things. For we trust that you rather abound in the faith toward our Lord Jesus...

Christ, and in the love which you have toward one another and toward all. We say these things wishing to confirm your zeal, and that you may advance even more in your virtue. For if our words currently offered—if the depth of those words can be grasped—are understood, and if no squinting of malice obscures the eyes of your mind, and if it does not disturb your power of discernment—what is it, then, that is proposed to us today? "John bears witness of him and cries out saying, 'This was he of whom I said, He who comes after me has become before me, because he was prior to me.'" The evangelist often turns John back and forth and brings his witness around. He does this, moreover, not without cause, but very prudently. Since the Jews admired this man beyond measure (for Josephus even narrates that a war arose from his slaughter, and assigns the destruction of the metropolis to his death, and follows up with a long discourse of his praises), he frequently reminds them of the Forerunner’s testimony to put the Jews to shame. And indeed, the other evangelists, by mentioning the old prophets, refer the hearer to every deed; and when he is born, they say: "Now all this was done that it might be fulfilled which was spoken by the prophet Isaiah saying, 'Behold, a virgin shall have in her womb, and shall bring forth a son' (Matt. 1:22, 23; Isa. 7:14)." And when he was conspired against, and was being so diligently sought after on all sides that even the immature age was slaughtered by Herod, they bring into the middle the prophet Jeremiah of old, saying: "A voice was heard in Ramah, lamentation, weeping, and great mourning, Rachel weeping for her children (Jer. 31:15)." And when he returns from Egypt, they bring forward Hosea speaking thus: "Out of Egypt I called my son (Hos. 11:1)." And everywhere they do this. But this one, as if speaking more sublimely than the others, bringing forth an even clearer and more recent witness, brings into the middle not only the dead, but the living one who had both shown him to be present and had baptized him—not because he was making the Lord worthy of belief through the servant’s witness, but because he was adjusting himself to the infirmity of his hearers. For just as if he had not assumed the form of a servant he would not have been readily received, so if he had not accustomed the ears of his fellow-servants with the servant’s voice, the greater part of the Jews would not have obeyed the word.

^B Furthermore, another great and wonderful thing was being prepared. For since anyone who utters something great about himself is suspect and often offends many of his hearers, therefore another approaches to testify about him. Otherwise, because the multitude is accustomed to run to a voice familiar and innate to them, as one they have known better, therefore the voice from heaven was heard once or twice, but the voice of John very frequently. For those who surpassed the weakness of the people and were exempt from all sensible things, and who were able to hear the voice from above, had not much need of a human one; they naturally obeyed the former and were led by it. But those who were still lingering around the lowest things, and were obscured by the darkness of many earthly things, had need of this humbler voice. Thus, therefore, John, because he stripped himself of sensible things on every side, had no need of ^C human teachers, but was instructed from heaven. For he says, "He who sent me to baptize in water, he said to me, 'Upon whom you see the Spirit of God descending, this is he.'" But the Jews, still being infants, who were not yet able to reach that height, had a man as a teacher, not proclaiming to them their own things, but heavenly ones. What, then, does he say here? "He bears witness of him, and cries out saying." What does that word "cries out" want to say? He proclaims with confidence, with freedom, with all fear cast aside. What does he witness and cry out? "This was he," he says, "of whom I said, He who comes after me has become before me, because he was prior to me." The witness is obscure and still very humble and lowly. For he did not say, "This is the only-begotten Son of God," but what? "This was he of whom I said, He who comes after me has become before me, because he was prior to me." For just as the mothers of young birds do not immediately, nor in one day, teach their brood the whole art of flying, but first merely lead them out of the nest, then allow them to rest from flying, then train them for flight, and on the next day add much greater exercise in flying, and thus gradually and by degrees lead them up to the appropriate height; so the blessed John did not immediately lead the Jews to the sublime, but leads them out from the earth a little and teaches them to fly, when he says that Christ is better than he. Nor was it a small thing in the meantime that the hearers could believe that he who had not yet been seen, and had not performed miracles, was greater than John—a man so wonderful and illustrious, to whom everyone was running, and whom they thought to be an angel. In the meantime, he strove to persuade the minds of his hearers, when, about whom the testimony was being given, by the one giving it, he was shown to be greater; by the one who had already come, with the one who was about to come, he showed the one who had not yet appeared to be more excellent than the one who was conspicuous and illustrious. See how prudently he brings forward the witness. He does not show the present one only, but proclaims [him] before he appears. ^D For that, "This is he of whom I said," signifies this, just as Matthew also says: He was saying to all who came to him, "I indeed baptize you in water, but he who comes after me is stronger than I, whose sandal-strap I am not worthy to loose" (Matt. 3:11). Why, then, did he speak this way before he appeared? So that the witness of him who was appearing might be acceptable, with the minds of the hearers already prepared for this by John’s sermon; and that Christ’s vile clothing might not be an obstacle to him. For unless they had heard something about Christ before they saw him, unless they had received that great and wonderful witness about him, the humility of his habit would have immediately stood in the way of the magnitude of his words. For Christ was walking about in such a common and ordinary habit that even Samaritan women, and harlots, and publicans were approaching him with great freedom and confidence, and were conversing with him.

^B Therefore, as I was saying, if they had heard these words and seen him at the same time, they would have mocked John’s testimony. But now, having heard of Christ many times before his appearance, and being stirred by what was said about him, they experienced the opposite, not rejecting the teaching of the words because of the appearance of the person testified of, but rather judging him to be the more glorious because of their faith in what had already been said.

For the phrase, “He who comes after me, who preaches after me,” does not mean that he was made after me. This is what Matthew also hints at when he says: “A man comes after me”; he is not speaking of his birth from Mary, but of the presence of his preaching. For if he were speaking of his birth, he would not have said, “He comes,” but, “He has come,” for he was already born when this was said.

What then is the meaning of, “He has become before me”? He is more glorious, more honorable. Do not, because I came first to preach, think from this that I am greater than he; for I am much lesser, and so much lesser that I am not even worthy to be counted in the rank of a servant. For this is what “He has become before me” means—which Matthew declares in another way by saying: “I am not worthy to unloose the strap of his sandal.”

That “He has become before me” is not spoken about his coming into existence is clear from what follows. For if he wished to say this, the clause, “For he was before me,” would have been superfluous. For who is so foolish and senseless as to be ignorant that he who has become before him was also before him? For if it concerned existence from before the ages, the statement means nothing else but, “He who comes behind me, has become before me.” Furthermore, such a thing is inconceivable, and the reason would be casually cast about. On the contrary, if he wished to declare this, he ought to have said that he who comes behind me was before me, since he has become before me. One might reasonably attribute the cause of being first to the act of having been made, but for the one who was made first, being first is no longer the cause.

What we are saying, however, would have a great deal of reason. For you all know, of course, that it is not the manifest things, but the hidden things that always require explanation. If the discussion were about essence, it would not have been hidden that the one who was made first ought to be first; but because he is discussing honor, he reasonably solves what seems to be a difficulty. For it was likely ^C that many would be puzzled as to why and from what pretext the one who comes later has become before him—that is, appeared more honorable.

He therefore immediately sets forth the reason for this inquiry; and the reason is that he is first. For he says, he did not become “before” after having been “behind” through some progress, but “He was before me,” even if he arrives later.

“But how,” one asks, “if the discourse were about his manifestation to men and the glory that would follow from them, does he speak of that which has not yet received its end as if it had already happened?” For he did not say, “He will become,” but, “He has become.” Because this is a custom of the prophets from of old, to speak of future things in many places as if they had already happened. For instance, Isaiah, speaking of his slaughter, did not say, “He shall be led as a sheep to the slaughter,” which was of a future event; but, “As a sheep to the slaughter he was led”; and yet he had not yet been incarnate, yet the prophet speaks of what will be as having occurred. ^D And David, declaring the cross, did not say, “They will pierce my hands and feet,” but, “They pierced my hands and feet”; and, “They divided my garments, and upon my vesture they cast lots.” And discussing the traitor who had not yet been born, he says something like this: “He who ate my bread, magnified his heel against me.” Similarly, also regarding those things which happened on the cross, he says: “They gave me gall for my food, and for my thirst they gave me vinegar to drink.”

4. Do you wish us to add what follows, or is this enough? For my part, I think so. For even if we have not dug through the passage at length, we have nevertheless dug into the depth of it! This has no less labor than that; and we fear that by stretching you out when you are weary, we might make you collapse. Therefore, let us put an end to the discourse as is fitting.

And what is the fitting end? The thanksgiving that is due to God; and what is fitting is not only that which is through words, but much more that which is through deeds. “For let your light,” he says, “shine before men, that they may see your good works, and glorify your Father who is in heaven.” For nothing is brighter than an excellent life, my beloved. One of the wise men declares this, saying: “But the paths of the righteous shine like light.” And they shine not only for those who kindle the light through their works and guide them to the right path, but also for those who are neighbors to them. Let us therefore pour out the oil into these lamps, so that the fire may become higher, so that the light may appear richer. For this oil has great strength not now alone; but even when sacrifices flourished, it surpassed them by many degrees. “For I desire mercy,” he says, “and not sacrifice,” and with good reason. For that altar was lifeless, but this one is living; and there, everything that was placed on it becomes the consumption of the fire, and ends in dust, and is dissipated into ashes, and the smoke is dissolved into the nature of the air; but here, nothing of the sort happens, but it bears other fruits. And Paul declared these things, saying (for while narrating the treasures of the Corinthians’ love for the poor, he wrote thus): “That the ministry of this service is not only supplying the wants of the saints, but is also abounding through many thanksgivings to God”; and again, “Glorifying God for the subjection of your confession to the Gospel, and [for] the simplicity of the distribution to them and to all, and by their prayer for you, longing for you.” Do you see how it is dissolved into thanksgiving, and praise of God, and the continuous prayers of those who have been well treated, and more fervent love? Let us sacrifice, therefore, beloved, let us sacrifice into these altars every day. For this sacrifice is greater than prayer and fasting and many other things; provided only that it be from just gain and such labors, and free from all greed and rapine and violence. For God accepts such offerings, but turns away from the others.

and in praise of God; to the frequent prayers of those who have received benefits; to a more fervent charity. Let us sacrifice, then, beloved, let us sacrifice daily upon these altars. For this sacrifice is more excellent than prayers, and fasting, and many other things; provided that it proceeds from just profit, from just labors, and is free from all avarice, rapacity, and violence. For God admits such offerings; but the others He turns away and hates. ^C Neither does He wish to be honored from the calamities of others. For such a sacrifice is impure and profane, and would signify that He is provoked rather than appeased. Therefore, we must strive with all eagerness not to bring disgrace, in the name of worship, upon Him whom we wish to honor. For if Cain, who offered those things which were of an inferior condition, and had injured no one, paid the ultimate penalty; since we offer something from rapacity and avarice, shall we not suffer more severe things? For this reason God has declared to us the rationale of this commandment, that we should show mercy, not that we should torture our fellow servants; and he who steals the property of others and gives it to another has not performed an act of mercy, ^D but has injured him, and has committed the ultimate iniquity. Therefore, just as a stone never produces oil, so neither does cruelty produce humanity. For when the root is of this kind, it can never be almsgiving. Wherefore, I beseech you, let us not look only to the end of bestowing alms, but also that we do not distribute from rapacity. For suppose there is one who prays and another who imprecates; whose voice will the Lord hear? (Eccli. 34. 29). If we thus carefully instruct ourselves, by the grace of God we shall be able to obtain great kindness, mercy, and forgiveness of all the sins we have committed during this long duration, and to escape the river of fire; rescued from which, may we all ascend to the kingdom of heaven, by the grace and mercy of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, for ever and ever. Amen.

HOMILY XIV

^A And of his fullness have we all received, and grace for grace.

1. We were saying earlier that John was resolving the perplexity of those who were about to inquire among themselves, how Christ, having come later to preach, became prior and more glorious than him, adding, For he was before me. And this is one reason; but he adds a second also, which is now under consideration. What is that? Of his fullness, he says, we have all received, and grace for grace; and after these, he adds another. What is that? Because the law was given by Moses, grace and truth came by Jesus Christ. ^B And what is it, you will say, that is meant by, Of his fullness we have all received? For the discourse must be referred to this theme for the time being. He says, He has no partaker in the dispensing of his gift, but he is himself the fountain, he himself is the root of all good things, the life itself, the light itself, the truth itself, who does not keep the riches of good things in himself, but pours them out upon all others; and after he has poured them out, he remains full, having nothing less after he has bestowed them upon others, but always gushing forth and imparting good things to others, remains in the same perfection.

That which I myself bear as a participant of the good, I have received from another, and it is a small part of the whole, and as a drop compared to an ineffable abyss and an immense sea: nay, not even this example can sufficiently explain that which we are attempting to recount. For if you were to draw a drop from the sea, by that very act you have diminished the sea, even if that diminution is not perceived by sight. ^C From that fountain, however, this cannot be said; but however much you have drawn, it remains nevertheless undiminished. Wherefore, another example must be used: which, however, is weak, and cannot demonstrate the matter sought; but it leads us further than the first toward the opinion proposed. Let us suppose there is a fiery fountain: from which fountain a thousand, twice a thousand, thrice a thousand, and far more lamps are kindled: is not the fire equally full, after it has imparted its power to so many others? This is known to everyone. But if, in the case of divisible bodies, which are diminished by their removal, something similar is found, which, after it has imparted to others the things that were its own, is nevertheless not diminished at all, ^D much more will this happen in the case of that incorporeal and immortal power. For if, when that which is participated in is substance and body, and it is divided, and [yet] not divided: much more when the discourse is about the power of acting, and about the power of acting of an incorporeal substance, it is established that this comes to pass.

Therefore John was saying, Of his fullness have we all received; and he connects his own testimony with the testimony of the Baptist. For that expression, Of his fullness we have all received, is not the word of the forerunner, but of the disciple. This, however, he means to signify: Do not think that we, who have spent a long time with him, and have been sharers of the same table, are testifying out of some favor. For John, who had not previously seen him, nor had he spent time with him, but when he was baptizing, having seen him with others, taking all things thence, exclaimed, He was before me. But we all, the twelve, the three hundred, the five hundred, the three thousand, the five thousand, the many myriads of Jews, the entire fullness of the believers, who were then, who are now, who are to be, have received of his fullness. What then have we received? Grace for grace, he says. What for what? For the old, the new. For just as there was justice and justice, According to the justice, he says, which is in the law, having become blameless (Phil. 3. 6); likewise there is faith and faith: From faith unto faith (Rom. 1. 17); also adoption and adoption: To whom the adoption, he says (Ibid. 9. 4); also twofold glory: For if that which is done away was glorious, much more that which remaineth is in glory (2 Cor. 3. 11); and the law is twofold: for he says, The law of the spirit of life hath delivered me (Rom. 8. 2); and the worship is twofold, To whom the service, that is,

^A worship; and again, serving the Spirit of God (Phil. 3. 3); and the testament is twofold: I will make for you a new testament, not according to the testament which I made with your fathers (Jer. 31. 31); and twofold is the sanctification, and twofold the baptism, and twofold the sacrifice, and twofold the temple, and twofold the circumcision; and so, too, is grace twofold. But the former were as a type, the latter as truth, maintaining a certain homonymy, but not synonymy; for even in the types and images, both he who is marked out by black colors on white is called a man, and he who possesses the truth of colors is also called a man; and in the case of statues, both the golden and the clay statue are called a statue; but the one is as a type, the other as truth. Woe is me, says he, for being a man and having unclean lips, I dwell in the midst of a people that has unclean lips (Isai. 6. 5). And yet he was both holy and pure. But compared with that higher holiness, we are unclean. Holy are also the angels, holy the archangels, and even the Cherubim and Seraphim themselves; but for this holiness there is again another difference, both toward us and toward the superior powers. ^B I could have followed through with all the rest, but I see that my discourse is extending to a great length; therefore, pausing here from proceeding further, I shall leave the remaining matters for you to handle. For it is possible for you also, when gathering at home, to observe the difference, and to explore the rest in like manner. For it says, Give occasion to a wise man, and he will be wiser (Prov. 9. 9). For the beginning is from us, but the end will be for you. It is necessary for us again to take up the sequence.

2. Do not, therefore, because of the community of names, think that the things are the same, nor yet imagine that they are foreign to one another. For if it were a type, it was not foreign to the truth; but if it preserved a shadow, it was of less value than the truth. What then is the difference between all these things? Do you wish that we should pass through them, taking up one or two of the things mentioned? For thus the others will be clear to you; and we shall all see that those were lessons for children, but these for noble and great men; and that those were ordained for men, but these for angels. Whence, then, shall we make our beginning? Do you wish that we should begin from the adoption, to show that by grace even the Jews were saved? Was it not of grace? What then is the difference between this and that? The former was a title of honor; but here, the reality itself follows. And concerning the former he says: I have said, You are gods, and all of you are sons of the Most High (Ps. 81. 6). But concerning the latter, that they were born of God. How and in what manner? Through the laver of regeneration and renewal of the Holy Spirit. And they indeed, after the appellation of sons, still had the spirit of bondage; for while remaining slaves, they were honored with this title; but we, having become free, then received the honor, not in name only, but in reality. And Paul, indicating this, said: For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption, in which we cry, Abba, Father (Rom. 8. 15). For having been born from above, and, as one might say, reconstituted, in this way we were called sons. ^C And if one were to understand the manner of holiness—what it is and what that was—he will see, again, here much difference. For those, when they were not worshipping idols, and were not fornicating, and were not committing adultery, were called by this name; but we become holy not only in the abstaining from these things, but also in the possessing of greater things. And first, we obtain this gift from the very overshadowing of the Spirit; and then also from a way of life far greater than that of the Jews. And that these are not grandiloquent words, hear what he says to them: You shall not defile, nor shall you purify your children, because you are a holy people (Deut. 18. 10). Thus, with them, holiness was this: to be rid of the laws of idolatry; but with us it is not so, but, That she may be holy, he says, in body and in spirit (1 Cor. 7. 34). Pursue peace and sanctification, without which no one shall see the Lord (Hebr. 12. 14); and, Perfecting holiness in the fear of God (2 Cor. 7. 1). For the name "holy" does not imply the same meaning in all things of which it is spoken; since God also is called holy, but not as we are. When, therefore, the prophet heard this voice being conveyed by the Seraphim, ^D look at what he says: Having said, Of his fullness have we all received, he added, And grace for grace (John 1. 16). For it is not that he might multiply you, he says, but because of your fathers I have chosen you. If, therefore, they were chosen by God not because of their own merits, it is evident that they obtained this honor by grace. And we too were saved by grace, but not in the same way. For it is not in the same things, but in far greater and more sublime ones. Not such is grace with us. For not only has forgiveness of transgressions been granted to us (since in this we share with them; for all have sinned), but also righteousness, and sanctification, and adoption, and the grace of the Spirit, far more brilliant and abundant. Through this grace we have become desirable to God, not only as slaves, but also as sons and as friends. Therefore he says, Grace for grace. For the law also was of grace, as was the very fact that he brought us out of nothing. For we did not receive this reward for feats already accomplished (how could we, when we did not even exist?), but God was the author of the blessing from every side. But it was not only that we came into being from nothing, but also that, once having come into being, we immediately learned what things are to be done and what are not to be done, and that he placed this law in our nature, and that the Creator entrusted to us the tribunal of conscience, is a work of the greatest grace and ineffable philanthropy. And that he restored this, when it had been corrupted, through the Son, was also of grace. For the former was the consequence—that those who transgressed the law once given should be punished and chastised; but what happened was not this: rather, it was a correction and forgiveness not owed, but given from mercy and grace. For that it is of grace and mercy, hear what David says: The Lord is doing mercies, and judgment for all who suffer injury. He made known his ways unto Moses, his wills unto the sons of Israel (Ps. 102. 6, 7). And: Good and upright is the Lord; therefore shall he instruct them that sin in the way (Ibid. 24. 8).

^A 3. It is, therefore, a work of mercy and of compassion and of grace to receive the Law. For this reason, having said, “Grace for grace,” he adds, insisting more vehemently upon the magnitude of the gifts: 17. *Lex per Moysem data est, gratia et veritas per Jesum Christum facta est.* [The Law was given through Moses; grace and truth came through Jesus Christ.] See how calmly and little by little both John the Baptist and the disciple raise their hearers to the supreme knowledge, after having exercised them in more humble things. For the former, after having compared with himself him who excels all without comparison, thus afterwards shows his excellence, saying: *He who was made before me*; then adding that: *He was prior to me*. This one, however, performed something much greater, yet less than the dignity of the Only-Begotten would require. For he does not compare him to John, but to him who was held in greater admiration among the Jews than John—namely, to Moses—saying: *The Law was given through Moses; grace and truth came through Jesus Christ.* And observe his prudence. He does not make an inquiry of persons, but of things. For since the things themselves were demonstrated to be far greater, those who were ungrateful necessarily had to accept the judgment and opinion concerning Christ. For when the works themselves, which have no suspicion of favor or of hatred, bear witness, they provide a certain evidence even for the impudent. For such as their authors produced them, such do they remain and are manifest; wherefore their testimony is greater than any suspicion or exception. Observe, moreover, how modest he makes the comparison, even among the weaker ones. For he does not extol that excellence with words, but shows the difference with bare terms, while he opposes "grace and truth" to the "law," and this term, "came," to that, "was given." There is, however, much difference between the two. For that, *was given*, belonged to a minister who gave what he had received from another to those to whom he was commanded; that, however, *came*—grace and truth—belongs to the King who with power remits all sins and prepares his own gift. Wherefore he said: *Thy sins are forgiven thee* (Mark 2. 9); and again: *But that you may know that the Son of Man has power on earth to forgive sins, I say*—to him who was paralyzed—*arise, take up thy bed, and walk into thy house* (Mark 2. 10, 11). Do you see how grace comes through him? See also the truth. For grace, both these things and those which pertain to the thief, and the gift of baptism, and the grace of the Spirit given through him, demonstrate; as well as many other things. But we shall understand the "truth" more clearly if we have learned the figures. For the things which were to be dispensed in the New Testament, the figures had previously described as figures; but Christ, coming, brought them to fulfillment. Let us, therefore, look at those figures briefly. For neither is it the time to recount all those things; from the few which I shall now set forth, you will understand the rest. Do you wish us to begin from the passion itself? What does the figure say? *Take a lamb by your houses, and sacrifice it, and do as the Lord has commanded and ordained* (Exod. 12. 3). Christ, however, is not so; for he does not command this to be done: but he himself offers himself as an oblation and sacrifice to the Father.

^B 4. See how the figure was given through Moses, but the truth came through Jesus Christ. And again, on Mount Sinai, when the Amalekites were waging war against the Hebrews, the hands of Moses were supported, extended on both sides by Aaron and Hur; Christ, however, himself, of his own power, held his hands extended on the cross. Do you see how the figure was "given," but the truth "came"? Again, the Law said: *Cursed be everyone who does not abide in all things which are written in this book* (Deut. 27. 26); but what says grace? *Come to me, all you that labor and are burdened, and I will refresh you* (Matt. 11. 28); and Paul: *Christ redeemed us from the curse of the law, being made a curse for us* (Gal. 3. 13). Since, therefore, we enjoy such grace and truth, I beseech you, let us not become slothful on account of the magnitude of the gift. For by how much greater an honor we have been judged worthy, by so much the greater virtue are we bound to exhibit. For he who, having received small benefits, has returned small ones, is not so much to be blamed; but he who has ascended to the supreme summit of honor and afterwards renders back common or meager things, will be worthy of a far greater punishment. But God forbid that we should ever suspect such things of you. For we trust in the Lord that you have lifted up your souls toward heaven as if on certain wings, and have withdrawn them from the earth, and that, while you dwell in the world, you do not busy yourselves with worldly things. Yet, although instructed with such confidence, we do not cease to warn you frequently of these very things. For even in those external contests, they do not refrain from encouraging all the spectators—not those who are prostrate, not those who lie supine, but the strenuous, the running. For those who are once excluded from victory, and who cannot be moved to rise by any exhortation, they allow to lie discarded so that they may not labor in vain; here, however, there is something to be hoped for not only concerning you who are watchful, but also concerning those who have collapsed, if they are willing to repent. Wherefore we do everything, begging, exhorting, reproaching, rebuking, praising, that we may work out your salvation. Do not, therefore, bear ill the more frequent exhortation to a good life. For we do not speak in this way to call you into the crime of sloth, but we warn you, relying upon good hope. And these things, and those which will be said hereafter, pertain not only to you but to us also; for we too have need of this doctrine. For even if they are spoken by us, there is nothing to prevent these things from touching us also. For speech corrects one who is liable to sins; but it leads one who is upright and free from wickedness further away from it. Nor are we ourselves pure from sins. The medicine is common, the remedies are present for all; but the cure is not common, although its use is permitted to the discretion of each. Wherefore he who uses the remedy as it is fitting regains health; he who does not apply the remedy to the wound increases the evil and tends toward a worse end. Do not, therefore, bear the medicine ill; rather, let us rejoice if the manner of the doctrine brings a bitter pain: for it will bring a most sweet fruit to us afterwards. Let us not fail to do everything for this, that, being freed from the blows and wounds which the teeth of sin inflict upon the soul, we may depart to eternal life; that we may be worthy of the sight of Christ, lest on that day we be delivered to the avenging and savage powers, but to those things which may lead us to the inheritance of heaven, which is prepared for those who are worthy of the sight.

of the Lord our Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

HOMILY XV

^A *No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him.*

1. It is not the will of God that we should hear the names and words contained in the Scriptures simply, but with much understanding. For this reason the blessed David frequently, in his Psalms, prefaced his own writing with "For understanding," and said: *Open thou mine eyes, that I may behold wondrous things out of thy law* (Ps. 118. 18). And after him, his son also, when he suggests this, shows that one must seek out wisdom like silver, or rather, that one should trade for it more than for gold (Prov. 16. 16). And the Lord, exhorting the Jews to search the Scriptures, leads us further into investigation. For He would not have said this, if it were possible to grasp them immediately and from the first reading. For that which lies in the middle and is at hand, no one would ever search for; but that which is obscured and found only with much inquiry. Therefore, He says that they are hidden treasure, stirring us up to ^B investigation. These things have been said by us, so that we may not approach the steps of the Scriptures simply or casually, but with great accuracy. For if a person should hear what is said in them without examination, and should accept everything just as it is said according to the letter, he will suspect many absurd things about God. For he will receive doctrines about Him that he is a man, and consists of bronze, and is irascible, and passionate, and many things even worse than these. But if he learns the mind that lies in the depth, he will be freed from all such absurdity. Since even the reading set before us now says that God has a bosom, which is a property of bodies. But no one is so mad as to suspect that the incorporeal Being is a body. In order, therefore, that we may grasp the whole thing worthily of the spiritual meaning, come, let us investigate the passage from above. *God no man hath seen at any time.* From what train of reasoning did the Evangelist come to this? Having shown the great excellence of the gifts of Christ, how the difference between these and those dispensed through Moses is infinite, he finally wishes also to give a reasonable cause for the difference. For he who was a servant was a minister of things that were humbler; but He who is Master, and King, and Son of a King, brought to us things far greater, being always with the Father, and seeing Him continually. Therefore he thus introduced it, saying: *God no man hath seen at any time.* What then shall we say to the most loud-voiced Isaiah saying: *I saw the Lord sitting upon a throne high and lifted up* (Is. 6. 1)? And what to John, who bears witness to him that he said these things when he saw His glory? And what to Ezekiel? For he also sees Him sitting upon the Cherubim; and what to Daniel? For he too says: *The Ancient of days did sit* (Dan 7. 9); and what to Moses himself, saying: *Show me thy glory, that I may know thee* (Exod 33. 13)? And Jacob derived this appellation from this, being called Israel; for Israel means "seeing God." And others also have seen Him. How then did John say, *God no man hath seen at any time*? ^C Declaring that all those were instances of condescension, not a vision of the naked Essence itself. For if they had seen the nature itself, they would not have seen it in different ways. For it is a certain simple and unfigured Reality, and incomposite, and uncircumscribed; it does not sit, nor stand, nor walk. For these things are all of bodies. But how it is, It alone knows. And God the Father, indicating this through a certain prophet, said: *I have multiplied visions,* He says, *and in the hands of the prophets have been similitudes* (Osee 12. 10); that is, I condescended; it was not that which I was that appeared. Since His Son was about to appear to us in true flesh, He was exercising them from above to see the Essence of God as it was possible for them to see. Since, that which God is, not only prophets, but neither angels nor archangels have seen; but if you ask them, you will hear them answering nothing concerning the Essence, only singing, *Glory to God in the highest, and on earth peace, good will among men* (Luc. 2. 14). And if you desire to learn something from the Cherubim or Seraphim, you will hear the mystical song of sanctification, and that *heaven and earth are full of his glory* (Is. 6. 3). If you examine the supernal powers, you will find nothing else, than that their only work is to praise God; for *Praise him,* he says, *all his powers* (Ps. 148. 2). Therefore the Son alone sees Him, and the Holy Spirit. For how could the whole created nature see the Uncreated? For if we are unable to receive a clear perception of any incorporeal power whatsoever—even though it be created—and this was frequently shown in the case of the angels; how much less of the Essence that is both incorporeal and unbegotten. For this reason also Paul says: *Whom no man hath seen, nor can see* (1 Tim. 6. 16). Does this distinction, then, ^D belong to the Father alone, and no longer to the Son? Far from it; but it belongs to the Son as well. And that it is true of Him also, hear Paul declaring this, and saying: *Who is the image of the invisible God* (Coloss. 1. 15). But he who is the image of the invisible is also himself invisible; for otherwise he would not be an image. And if elsewhere he says, *God was manifest in the flesh* (1 Tim. 3. 16), do not marvel; because the manifestation happened through the flesh, not in accordance with the Essence. Since that He himself is invisible, not only to men, but also to the powers above, Paul shows. For having said that *He was manifested in the flesh*, he added, that *He was seen of angels*.

2. So He was seen by the angels then, when He clothed Himself with flesh; but before this they did not see Him in this way, since His essence was invisible even to them. And how, he says, did Christ say, *Despise not one of these little ones: for I say unto you, that their angels do always behold the face of my Father which is in heaven* (Matth. 18. 10)? What then? Is there a face of God and is He circumscribed in heaven? But let no one be so mad as to say this. What then is meant now? Just as when it is said: *Blessed are the pure in heart, for they shall see God* (Matth. 5. 8); regarding that which speaks to our capacity, and of the contemplation of God...

^A one must say the same even in the case of the angels, that they themselves, because of their pure and vigilant nature, imagine nothing else but God always. Therefore, he himself also says, *No one knows the Father, except the Son* (Matth. 11. 27). What then? Are we all in ignorance? God forbid! But no one knows Him as the Son does. Just as, therefore, many have seen Him according to their respective capacity, but no one has seen His substance, so also now we all know God, but no one knows what His substance is, except He who was born of Him. For by "knowledge" he signifies here a certain vision and apprehension, and such as the Father has of the Son. *As the Father knows me,* he says, *so I know the Father* (John 10. 15). Christ, because He is in the bosom of the Father, knows the Father ^B accurately. Wherefore see with what great confidence the Evangelist speaks. For having said, *No one has ever seen God,* he did not add, "The Son who saw Him, declared Him," but placed something else greater than seeing, when he said, *who is in the bosom of the Father*; for it is much more than seeing to be in the bosom of the Father. For he who only sees, does not have an entirely accurate knowledge of the thing seen; but he who dwells in the bosom, will have ignored nothing. Lest therefore, upon hearing, *No one knows the Father, except the Son,* you say, "If He knows more than others, yet He does not know how great He is," for this reason the Evangelist says He dwells in the bosom of the Father; and Christ Himself says He knows Him as much as the Father knows the Son. Ask, therefore, the one who contradicts: Does the Father know the Son? He will answer, "Yes, unless he be insane." Then let us proceed to inquire: Does He know and see Him with accurate vision and knowledge, and does He know plainly what He is? He will admit that also. From this gather the accurate knowledge of the Son regarding the Father. For He Himself said, *As the Father knows me, so I also know the Father*; and elsewhere, *No one has seen God, except He who is from God* (John 10. 15 and 6. 46). Therefore, as I said, the Evangelist mentions the bosom, declaring to us by this one word that there is great kinship and unity of substance; ^C that the knowledge is altogether equal on both sides, and that the power is equal. For the Father would not have had one of a different substance in His bosom; nor would He, if He were a servant and from the number of others, have dared to dwell in the bosom of the Father; for this is only for the true Son, who uses great boldness with the Father, and has nothing less than He. Do you wish to learn His eternity? Listen to what Moses says about the Father. For when he inquired what he should say to the Egyptians, when they asked who had sent him, he was bidden to say, *He who is, has sent me* (Exod. 3. 14). That, *He who is*, signifies that He always is, and indeed without beginning, truly and properly exists. This is also signified by that, *In the beginning was*, and it indicates that He always is. Thus, John used this saying here, showing that the Son is without beginning and from eternity in the bosom of the Father. Lest, therefore, because of the sharing of the name, you might think He is of the number of those who are sons by grace, the article is present to distinguish Him from those who are sons by grace. But if this is not enough for you, and you still crawl prone upon the ground, hear the more proper name: *Only-begotten*. But if you are still looking downward, I will not hesitate to use human language regarding God—namely, the bosom; only do not suspect anything ^D lowly. Have you seen the kindness and providence of the Lord? He attributes low words to Himself, so that you might see Him even so, and yet think something great and sublime, and not crawl upon the ground? Tell me, then, why this "bosom" lingers here, which is a gross and carnal name? Should we suspect that God is a body? "God forbid," you will say. Why then? For if by this word neither the true Son is proven, nor is it asserted that God is incorporeal, the saying is tossed about in vain and is of no use. Why then was it uttered? For you will not cease from this question. Is it not plain that it was brought forth so that we might perceive nothing else from it than that He is the true Only-begotten, and that He is coeternal with the Father? *He declared Him.* What did He declare? *No one has ever seen God.* One is God. But this the rest of the prophets, and Moses, cry out most frequently: *The Lord your God, the Lord is one* (Deut. 6. 4); and Isaiah, *Before me there was no other God formed, and after me there is none* (Isa. 43. 10). Thus, that is established. Christians are one body, which is the greatest bond of friendship. What then did we learn from the Son, as one who is in the bosom of the Father? From the Only-begotten? First, that these things are from His own operation; then, that we have received a far clearer dogma, and to know that the Spirit is God, and that those who worship Him must worship in spirit and truth; and moreover, that very thing, that it is impossible to see God, and that no one knows Him except the Son (John 4. 23); and that He is the Father of the true Only-begotten; and whatever else has been declared about Him. But "He declared" indicates a clearer and more evident teaching, which He provided and fulfilled not only for the Jews, but for the entire world. To the prophets, certainly, not even all the Jews paid attention; but to the Only-begotten, the whole world yielded and believed. The "declaration," therefore, signifies the evidence of the teaching; and for this reason He is called the Word, and the Angel of Great Counsel. Since, therefore, we have been deemed worthy of a greater and more perfect teaching, not through prophets, but through the Son of God speaking to us in these last days, let us display a life far better, and worthy of such honor. For it would be absurd if, when He Himself descended so far that He no longer wished to speak to us through His servants, but through Himself, we should exhibit nothing more than our predecessors. They had Moses as their teacher; we have the Lord of Moses. Let us, therefore, offer a philosophy worthy of such honor, and have nothing in common with the earth. For He brought the teaching to us from heaven so that He might transfer our thoughts there, and that we, to the best of our ability, might be imitators of our Teacher. And how, you will say, can we be imitators of Christ? If we do all things for the common utility, and do not seek the things that are our own. For even Christ

or is concerned for himself, but as it is written: "The reproaches of them that reproached thee fell on me" (Rom. 15:3; Ps. 68:10). Let no one therefore seek what is his own. For one then most truly seeks his own, if he looks to the things of his neighbor; for their things are our things. We are one body, members and parts of one another (Rom. 12:5). Let us not, therefore, stand apart as if rent asunder, nor let any one say: "That man who is in trouble is no friend of mine, nor my kinsman, nor my neighbor, nor have I anything in common with him; how shall I approach him? How shall I speak to him?" For even if he is no kinsman, nor friend, yet he is a man, partaking of the same nature as you, having the same Master, a fellow-servant, and a fellow-lodger; for he has come into the same world. But if he also partakes of the same faith, behold, he has become a member to you. For what friendship could work such union as the kinship of faith? We ought not to exhibit only as much intimacy towards each other as friends show to friends, but as much as a member to a member. For a greater closeness of friendship and participation than this, one could never find. As, therefore, you could not say: "Whence is my kinship and closeness to him?" (for this is ridiculous), so neither will you be able to say this about your brother. For we were all baptized into one body, ^B and we have one spirit. Let us, therefore, show a philosophy worthy of this honor, and let us have nothing in common with the earth. For this purpose He brought us doctrine from heaven above, that He might translate our mind there, that we might become imitators of the Teacher as far as lies in our power. And how, you ask, is it possible to become an imitator of Christ, by managing all things for the common good, and not seeking our own. For even Christ, it is said, did not please Himself. Therefore, having such a bond of love from above, let us keep it unbroken, and nothing will be able to enter in of those wicked spirits that break up such a union; which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.

HOMILY XVI

19. "This is the testimony of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him: Who art thou?"

1. Envy is a terrible thing, beloved; it is terrible and destructive to those who envy, not to those who are envied. For it harms and corrupts them first, as some deadly poison sitting in their souls. But if it should also damage those who are envied, it is a small and worthless damage, and one that carries more of gain than of loss. And this is true not only of envy, but in all other vices; not the one who suffers unjustly, but the one who performs the injustice, is the one who has received the damage. For if this were not so, Paul would not have commanded the disciples to be wronged rather than to do wrong, saying: "Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?" (1 Cor. 6:7). For he knew accurately that it is not to him who suffers wrong, but to him who does wrong, that destruction follows everywhere. I have said all these things for the sake of the Jewish envy. For those who had poured out from the cities to John, and had condemned their own sins, and had been baptized, they themselves after the baptism, as if from some repentance, send and ask him: "Who art thou?" O truly "brood of vipers" and serpents, and whatever is harsher than these. An evil and adulterous generation, after having been baptized, then you busy yourselves and are over-curious about the Baptist? And what could be more irrational than this senselessness? How did you come out? How did you confess your sins? How did you run to him who baptizes? How do you ask him about things to be done? For all these things were done by you irrationally, since you were ignorant of the beginning and the premise. But the blessed John said none of these things, nor did he reproach them, but with all considerateness responds to them. And why he did this is worth learning, so that their malice might be made plain and manifest to all ^C. John often bore testimony to Christ to the Jews, and when he was baptizing them, he continually made mention of Him to those present, and said: "I indeed baptize you with water; but He that cometh after me is mightier than I; He shall baptize you with the Holy Ghost and with fire" (Matt. 3:11). They therefore suffered a certain human passion towards him. For being dazed by the glory of the world, and looking at the things that met the eye, they thought it was unworthy for him to be subject to Christ. For there were many things showing John to be illustrious; and first, his family was notable and renowned; for he was the son of a high priest: then his life and his self-control, his contempt for all human things; for indeed, having despised clothing, and table, and house, and food itself, he spent all his preceding time in the desert. But in the case of Christ, it was the exact opposite; for his family was lowly; this they also often brought against him, saying: "Is not this the carpenter’s son?"

Is not his mother called Mary, and his brothers, James and Joses?" (Matt. 13:55). And his native land, which was thought to be his, was so despised that even Nathanael said, "Can anything good come out of Nazareth?" (John 1:46). Furthermore, his manner of life was ordinary, and his clothing common. For he was not girded with a leather belt, nor did he have clothing made of camel’s hair, nor did he feed on locusts and wild honey; rather, living a common manner of life, he even attended the banquets of wicked men and tax collectors, so that he might draw them to himself. As the Jews did not understand this, they reproached him for it, just as he himself says: "The Son of Man came eating and drinking, and they say: 'Behold, a gluttonous man and a wine-bibber, a friend of tax collectors and sinners'" (Matt. 11:19). ^A Since, therefore, John frequently sent the Jews from himself to Christ—who appeared inferior to them in comparison to John—they, being ashamed and resentful, would have preferred to have John as their teacher; yet they dared not say this openly. Instead, they sent to him, hoping that through flattery they might be able to entice him into confessing that he was the Christ. They did not send men of low status in order to trap him in his words, as they did with Christ; for they had sent servants, then the Herodians and men of the same class: but here, they sent priests and Levites; and not just any priests, but those from Jerusalem, that is, the more honorable ones (for the Evangelist did not note this without cause). And they sent them to ask, "Who art thou?" His nativity was so conspicuous that all were saying, "What manner of child shall this be?" (Luke 1:66); and these things were being talked about through all the hill country. ^B And again, when he came to the Jordan, all the cities flocked together, and from Jerusalem and all Judea they went to John to be baptized. These men, therefore, now inquire—not because they are ignorant (for how could they be ignorant of one who was manifest in so many ways?), but because they wished to lead him into what I mentioned above.

Homily XVI

2. Hearken: the blessed one responds to their inquiry not according to the intent with which they asked, but with an eye to the intent of the heart. For when they said, "Who art thou?", he did not immediately reply with what was directly called for—"I am the voice of one crying in the wilderness" (John 1:23)—but rather, what did he do? He removed the suspicion that they held. For, being asked, "Who art thou?", he says: 20. "He confessed, and did not deny; and he confessed, 'I am not the Christ.'" ^C And see the wisdom of the Evangelist. He says this same thing three times, so as to demonstrate both the virtue of the Baptist and the wickedness and folly of those men. Luke, indeed, says that when the crowds suspected him to be the Christ, he removed this suspicion. For it is the duty of a faithful servant not only not to usurp the glory of his Master, but even to repel it when it is offered by the multitude. However, the crowds came to this suspicion out of simplicity and ignorance; these men, on the other hand, asked with a wicked intent, as I said, hoping that through flattery they would obtain what they desired. For if they had not hoped for this, they would not have come immediately to another question, but, being indignant that he had not replied to their proposition, they would have said, "Is this what we suspected? Is this what we came to ask?" But as though caught and exposed, they come to another question: for they were hoping that he would come, just as Christ also says. For when the disciples asked, "Why then do the scribes say that Elijah must come first?", he answered, "Elijah indeed shall come, and restore all things" (Matt. 17:10–11). ^D Then they ask: "Art thou Elias?" And he answered, "I am not." And yet he was a prophet. Why then does he deny it? Again, he looks to the intent of those who are inquiring. For they were hoping that a certain eminent prophet would come, because Moses had said: "The Lord thy God shall raise up unto thee a Prophet from among thy brethren, like unto me; unto him shall ye hearken" (Deut. 18:15). But this one was Christ. Therefore, they do not ask, "Art thou a prophet?" (from the number of prophets), but with the article: "Art thou the Prophet?"—the one who was foretold by Moses? On this account he denied it, not that he was not a prophet, but that he was *that* Prophet.

22. "They said therefore unto him: Who art thou? that we may give an answer to those who sent us. What sayest thou of thyself?" Behold them indeed pressing and questioning and not desisting; but he, with moderation, first removing false suspicions, then establishes the true opinion. For he says: 23. "I am the voice of one crying in the wilderness: Make straight the way of the Lord, as said the prophet Isaiah." For because he had spoken something great and sublime concerning Christ, tempering himself to their opinion, he immediately took refuge with the prophet, thereby gaining credence for his own words. 24. "And they that were sent," he says, "were of the Pharisees. 25. And they asked him, and said unto him: Why baptizest thou then, if thou art not Christ, nor Elias, nor the prophet?" See whether I did not say correctly that they wished to lead him into that? And at the beginning they did not say this, lest they be exposed by everyone. Then, because he said, "I am not the Christ," they again, to cover over what they were plotting within, come to Elijah and to the prophet. But when he said that he was none of these, finally, in doubt and having cast off their mask, they openly reveal their deceitful intent, saying: "Why baptizest thou then, if thou art not the Christ?" Then, again speaking obscurely, they add others—Elijah, namely, and the prophet. Because they had not been able to supplant him with flattery, they hoped that by accusation they could force him to confess something about himself that was not true—but they could not. O madness! O arrogance and untimely curiosity! You were sent to learn from him who and whence he was; will you yourselves prescribe laws? For this was the action of those forcing him to confess that he was Christ. Yet not even now does he feel indignity, nor does he produce something as he might well have done, such as: "Do you give orders to me, and lay down the law?" Rather, he again exhibits much modesty. For he says: 26. "I indeed baptize with water; in the midst of you stands one whom you do not know. This is he who is coming after me, before whom I have become, of whom I am not worthy to loose the latchet of his shoe."

^A 3. But what could the Jews have to say in answer to this? For from this point the accusation against them is irresistible, and their condemnation without excuse; they have passed judgment upon themselves. How and in what way? They considered John trustworthy, and so true, that they believed him not only when he bore witness to others, but also when he spoke about himself. For if they had not been so disposed, they would not have sent to learn from him the things concerning himself. For you yourselves know that we believe those who speak about themselves only when we judge them to be more truthful than all others. And this is not the only thing that stops their mouths, but also the intention with which they approached him. For they went out to him with great eagerness, even if they later changed their minds. Christ, revealing both of these things, said: *He was the burning and shining lamp, and you were willing to rejoice for a while in his light* (John 5:35). And his answer, again, made him even more trustworthy. *For he who does not seek his own glory,* he says, *is true, and there is no injustice in him* (Ibid. 7:18). But this man (John) did not seek it, but directed them to Another. And those who were sent were of those who were most trustworthy among them and held the first places, so that there might be no refuge for them anywhere, nor any excuse for their unbelief, which they showed toward Christ. For why did you not accept the things said about Him by John? You sent those who hold the first places; you asked through them; you heard what the Baptist answered. They showed every curiosity, they investigated everything, and they asked about all those whom you suspected; and yet he confessed with great boldness that he was neither the Christ, nor Elijah, nor the prophet. And he did not stop even there, but also taught who he was, and discussed even the nature of his own baptism, that it was small and cheap, and having nothing more than water, showing the superiority of the baptism given by Christ. He also brought forward Isaiah the prophet, testifying from above and long before that time; and he called the one Lord, and the other his deacon and servant. What then was needed? Was it not to believe the one who was witnessed to, and to worship, and to confess Him as God? For that the testimony was not of flattery, but of truth, was shown both by the manner and the philosophy of the one who testified. This is also clear from the fact that no one puts another before himself, nor, when it is in his power to grant honor to himself, would he wish to yield it to another, especially when it is of such great magnitude.

^B 4. So John would not have resigned this testimony, had Christ not been God. For even if he had rejected it from himself as being greater than his own nature, he would not have assigned it again to another, lower nature. *In the midst of you stands one,* he says, *whom you do not know.* He said this because it was likely that He was also mingling with the crowd as one of the many, seeing that He everywhere taught humility and lack of display. And he says "knowledge" here, meaning accurate understanding: that is, who He is, and from where He came. And the "coming after me" he places constantly, as if saying: "Do not think that everything lies in my baptism. If this were perfect, another would not have come after me to provide another; but this is a preparation for that one and a clearing of the path. Our things are but a shadow and an image; another must arrive to bring the truth." So this very fact, that He came after me, especially shows His dignity. For if this were perfect, there would have been no place sought for a second. *Before me he has become*; that is, He is more honorable, more brilliant. Then, in order that they might not think the superiority was a matter of comparison, wishing to set forth that which is beyond comparison, he added: *Of whom I am not worthy to loose the latchet of his shoe*; that is, He has not merely become before me, but it is such that I am not worthy to be counted even among the last of His deacons; for to loose the shoe-latchet is the work of the ultimate service. If John is not worthy to loose the latchet, John, of whom no one born of woman has become greater (Luke 7:28; Matt. 11:11): where shall we rank ourselves? If the one equal to the world, or rather greater (for *the world was not worthy of them*, it says [Hebr. 11:38]), says he is not worthy to be numbered even among the least of those who served—what shall we say, we who are filled with countless evils, who are as far removed from the virtue of John as the earth is from the heavens?

Therefore, this man says he is not worthy even to loose the latchet of the shoe. But the enemies of truth have fallen into such madness as to say they are worthy to know Him, as He knows Himself. What is worse than this madness? What is more fanatical than this arrogance? A certain wise man well said that *the beginning of pride is not to know the Lord* (Eccl. 10:14). The devil would not have been brought down and become the devil, he would not have been a devil before, if he had not fallen into this sickness. This very thing cast him out of that boldness, this sent him into hell, this became the cause of all evils for him. For it is sufficient in itself to corrupt every virtue of the soul, whether it finds almsgiving, or prayer, or fasting, or anything at all. *For that which is high among men,* it says, *is an abomination before the Lord.* So it is not only fornication, nor only adultery, that pollutes those who engage in it, but also pride, and that much more than those. Why? Because fornication, even if it is an unpardonable evil, yet one has the desire (as an explanation) to tell; but arrogance cannot find any reason, nor any pretext whatever, for which it might obtain even a shadow of pardon: rather, this is nothing else than a subversion of the soul and a most grievous disease, stemming from nowhere else but from ignorance. For nothing is more foolish than an arrogant man, even if he is surrounded by wealth, even if he possesses much external wisdom, even if he is established in power, even if he carries around all the things that seem desirable among men. For if he who is arrogant over things that are truly good is wretched and miserable, and loses the reward for all of them; he who is puffed up in things that are nothing, and plants himself for the sake of a shadow and the flower of the grass (for this is what the present glory is), how would he not be the most ridiculous of all, doing the same thing that a poor man would do, who is melting away from hunger all the time, but if it should happen that he sees a pleasant dream one night, prides himself because of it? Wretched and miserable man, with your soul being corrupted by a most grievous disease and being in the ultimate poverty, do you think highly of yourself because you have so many talents of gold? Because of a multitude of slaves? But these are not yours. And if you are not persuaded by my words, learn from the experience of those who have preceded you. But if you are so drunk that you cannot learn these things from what happens to others, wait a little and you shall know through what happens to yourself that there is no profit in these things for you.

always famished, if they have once seen a pleasant dream at night, should they therefore boast? Unhappy and miserable man, while your soul is being corrupted by a most grievous disease, toiling in extreme poverty, you are high-minded because you have as many talents of gold as you have a throng of servants! But these things are not yours. If you do not believe me, learn this from the experience of other rich men. But if you are so drunk that you are not instructed by such examples, wait a little while, and you will learn by your own experience that no utility comes to you from this, when, breathing out your soul, you are master of neither an hour nor a single moment, and you will leave these things behind against your will for those present, and often for those for whom you would not want. For many were not even permitted to dispose of them, but departed suddenly, while they wished to enjoy them; and it was not granted to them, but snatched away and abducted by force, they left them to others to whom they least wished. That this may not happen to us, let us send these things to our own city immediately, while we are permitted to do so in good health. For only there will we be able to enjoy them; otherwise, we shall never store them up in a most safe place. For nothing, nothing at all can take them away from there; neither death, nor testaments, nor succession of inheritances, nor calumnies or traps; but he who departs from here bringing many things with him will enjoy them forever. Who, then, is so miserable that he does not want to delight in his money eternally? Therefore, let us transfer our riches, let us deposit them there. We will have no need of donkeys, camels, carriages, or ships to transport these; God has delivered us from this difficulty; but we only have need of the poor, the lame, the blind, and the infirm. To them such a carriage is entrusted: they transmit money into heaven; they lead the possessors of such goods into the inheritance of eternal goods; which may it be for all of us to attain, by the grace and kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.

HOMILY XVII

"And it was John baptizing." 29. "The next day he sees Jesus coming to him, and says: Behold the Lamb of God, who takes away the sin of the world."

^A Great is the good of boldness and speaking freely, and of putting all other things after the confession of Christ; so great and wonderful, that the only-begotten Son of God proclaims such a man before the Father: even if the reward is not equal. For you confess on earth; but he confesses in the heavens: you to men present; he before the Father and all the angels. Such was John; he looked not to the multitude, nor glory, nor anything else; but he trampled all these things underfoot, and with such liberty as was fitting, he proclaimed to all the things that were Christ’s. For this reason the Evangelist indicates the place, that he might show the boldness of the most vocal herald. ^B Not at home, not in a corner, not in a desert, but at the Jordan in the midst of the multitude, and with all present who were being baptized by him (for the Jews were present), he proclaimed that wonderful confession regarding Christ, full of sublime, great, and mysterious dogmas, that he himself was not worthy to untie the strap of his sandal. But how does he do this? By these words: "These things happened in Bethany." But the more accurate copies have, "In Bethabara." For Bethany is not beyond the Jordan, nor in the desert, but near Jerusalem. ^C He signifies the places for another reason also. For since he was about to narrate not ancient things, but those that happened a little before, he calls upon those who were present and had seen them as witnesses of what was said, and receives testimony from the places. For since he trusted that he was adding nothing to the truth, but simply and truly narrating what had occurred, he receives testimony from the place, which is not, as I said, a light proof of the coming truth. "The next day John saw Jesus coming to him, and says: Behold the Lamb of God, who takes away the sin of the world." ^D The Evangelists distributed the times: Matthew, passing briefly through the times which preceded the bonds of John the Baptist, hurries on to the events that follow; but John the Evangelist not only does not pass through these briefly, but dwells upon them most of all. He, after Jesus came from the desert, omitting the intermediate events; for example, what John said, what the Jews who sent said; and leaving aside all the rest, immediately passed to the prison: "When Jesus had heard," he says, "that John was delivered up, he withdrew from there" (Matt. 4:12). John, however, not so, but he kept silent about the departure into the desert, as if narrated by Matthew; truly he narrated those things which were done after the descent from the mountain, and, passing over many things, he adds: "For John had not yet been cast into prison" (John 3:24). And why, you will say, does Jesus now come to John not once, but twice? For Matthew, indeed, says that he came to baptism of necessity; that which Jesus showing, adds: "For so it becomes us to fulfill all justice" (Matt. 3:15). John, however, says he came again after baptism; that which he makes manifest with these words: "I saw the Spirit descending as a dove, and remaining upon him" (John 1:32). Why, therefore, did he come to John? For he not only came, but also approached him. "When he was coming," he says, "to him, he saw him." Why, therefore, did he come? Because he baptized him with many, so that no one might suspect that he had approached John for the same reason as others, namely, that he might confess sins and be washed in the river for repentance. For this reason he approaches, giving place to John, so that he might remove such a suspicion. For when he says, "Behold the Lamb of God, who takes away the sin of the world," he drives away that entire suspicion. For he who is so pure that he can wash away the sins of others, he, as is evident, comes not that he might confess his own sins, but that he might offer an occasion to that admirable herald, so that with a second and repeated voice.

^A Yet the statement, "Behold," is used because many had often sought him out long before, based on what had been said. For this reason, he points him out as he is present and says, "Behold," showing that this is he who had been sought for so long. "This is the Lamb." He calls him "Lamb," reminding the Jews of Isaiah's prophecy and the shadow under Moses, so that by means of the type he might more readily lead them to the truth. That lamb, to be sure, had taken on the sin of no one at all; but this one [took on the sin] of the whole world—for while it was in danger of perishing, he swiftly delivered it from the wrath of God. This was he of whom I said, "He who comes after me has become before me."

2. ^B Do you see here, too, how he interprets "before me"? For having spoken of the Lamb, and that he takes away the sin of the world, he then says that he has become before me, declaring that this is what "before me" means: to take away the sins of the world, to baptize with the Holy Spirit. For my presence had nothing more to offer than to herald the benefactor common to the whole world and to provide the baptism of water; but his presence [offered] the power to cleanse all men and to grant the operation of the Paraclete. "He has become before me"—that is, he has been shown to be more brilliant than I, because he was before me. Let those who have inherited the madness of Paul of Samosata be ashamed, standing against such manifest truth. "And I did not know him." See how he renders his testimony unimpeachable here, showing that it does not proceed from human friendship, but was brought about by divine revelation. For, "I did not know him," he says. How, then, could he be a trustworthy witness? And how could you teach others if you yourself were ignorant? He did not say, "I do not know him," but, "I did not know him"; so that he might become most trustworthy by this very fact. For how could he have shown favor to one who was unknown [to him]? "But that he might be manifested to Israel, for this reason I came baptizing with water." He himself, therefore, did not need baptism, nor did that washing have any other cause than to prepare the way for faith in Christ for all the others. For he did not say, "I came baptizing in order to cleanse those who are baptized," nor "in order to set them free from sins," but, "that he might be manifested to Israel." For what? Tell me, was it not possible to preach and to draw the crowds without baptism? But not so easily in any way. For all would not have flocked together in this way if the preaching had occurred without baptism; they would not have learned of the superiority [of Christ] through comparison. The multitude would go forth, not to hear what he was saying, but to do what? To be baptized, confessing their sins. And upon arriving, they were taught concerning Christ and the difference of the baptism. And although this was more venerable than the Jewish rite, and for this reason all were running to it, it was nevertheless, even so, imperfect. How then did you recognize him? By the descent of the Spirit, he says. But lest anyone think again that he was in need of the Spirit, as we are, listen to how he removes even this suspicion, showing that the descent of the Spirit occurred solely for the sake of heralding Christ. For having said, "And I did not know him," he added, "But he who sent me to baptize with water, he said to me, 'Upon whom you shall see the Spirit descending and remaining upon him, he it is who ^C baptizes with the Holy Spirit.'" Do you see that this was the work of the Spirit: to point out Christ? Even John's testimony was unimpeachable; yet, wishing to make it more trustworthy, he brought it up to God and the Holy Spirit. Since John had testified to something so great and marvelous, and sufficient to strike all who heard it with wonder—such as that he alone takes away the sins of the whole world, and that the greatness of the gift is sufficient as a ransom—he proceeds to substantiate this pronouncement. And the substantiation is that he is the Son of God, and that he did not need baptism, and that the descent of the Spirit was only for the purpose of making him manifest. For it was not within John’s power to give the Spirit; and those who were baptized by him declare this, saying, "Indeed, we have not even heard whether there is a Holy Spirit." Christ, therefore, did not need the baptism—neither that one, nor any other; but rather the baptism was in need of the power of Christ. For this, which was lacking, was the head of all good things—for the one being baptized to be counted worthy of the Spirit. This ministration of the Spirit, therefore, he added when he arrived. And John testified, saying that, "I have seen the Spirit descending as a dove, and remaining upon him. And I did not know him; but he who sent me to baptize with water, he said to me, 'Upon whom you shall see the Spirit descending and remaining upon him, this is he who baptizes with the Holy Spirit.' And I have seen and have testified that this is the Son of God." He constantly poses the words, "I did not know him," not simply or in vain, but because he was his kinsman according to the flesh. "For behold," he says, "Elizabeth your relative has herself also conceived a son" (Luke 1:36). In order, therefore, that he might not seem to be showing favor because of the kinship, he says repeatedly, "I did not know him." And in fact, this happened according to reason. For he had spent the entire time in the wilderness, being away from his father’s house. How, then, if he did not know him before the descent of the Spirit, and if it was then that he first recognized him, did he prevent him before the baptism, saying, "I have need to be baptized by you" (Matt. 3:14)? This was indeed a proof that he knew him very well. But not beforehand, and not long before, and understandably so. For the miracles that occurred when he was a child—such as those concerning the Magi, and everything else of that kind—had happened long before, when John himself was still just a child; and in the interval, as much time having passed, it is understandable that he happened to be unknown to all. For if he were known, he would not have said, "In order that he might be manifested to Israel, for this reason I came baptizing."

3. ^D From this point forward it is evident to us that those signs, which they claim to be of Christ in his childhood, are false and the fabrications of certain people introducing them. For if he had done works of power from the earliest age, neither would John have been ignorant of him, nor would the rest of the multitude have needed a teacher to manifest him. But now he himself says that he had come for this reason, "that he might be manifested to Israel"; and for this reason he said again, "I have need to be baptized by you." But afterward, as having learned more clearly, he proclaimed him to the crowds, saying: "This was he of whom I said, 'After me comes a man, who has become before me, because I am not worthy to undo the strap of his sandal.'"

'" ^A For if he had performed miracles from childhood, John would not have been ignorant of him, nor would the rest of the multitude have needed a teacher to point him out. But now he himself says that he came for this very reason, "That he might be manifested in Israel"; and for this reason he again said, "I have need to be baptized by you." Then, as one who had learned more clearly, he proclaimed him to the crowds, saying: "This was he of whom I said, 'After me comes a man, who has become before me; because he who sent me to baptize in water, sent me for this reason, that he might be manifested in Israel,' and he himself revealed him to him before the descent of the Spirit." For this reason, before he arrived, he said: "After me comes he who has become before me." He did not, therefore, fully know him before he came to the Jordan and baptized everyone; but when he was about to be baptized, then he recognized him, the Father himself revealing him to the Prophet, and the Spirit showing him to the Jews, for whose sake the Spirit descended. For lest the testimony of John be treated with contempt when he said, "He was before me," and "He baptizes in the Spirit," and "He will judge the world" (John 1.30, 33; 3.17), the Father, proclaiming the Son, sends forth a voice: the Spirit arrives, drawing the voice onto Christ's head. For since the one was baptizing and the other was being baptized, lest any of those present should think that this was said about John, the Spirit came, who would remove such a suspicion. Therefore, when he says, "I did not know him," it is to be understood of the past time, not, however, of that which was immediately prior to the baptism. For how would he have hindered him, saying, "I have need to be baptized by you"? How would he have said such things? Why, then, you will ask, did the Jews not believe? For John did not alone see Christ in the form of a dove. Because even if they saw it, such matters require not only bodily eyes, but rather those of the mind, lest it be thought to be an empty phantom. For if, even when they saw him working miracles, if when they saw him touching with his own hands the bodies of the sick and the dead, and so leading them back to life and health, they were so possessed by the drunkenness of envy that they asserted the contrary to what they saw: how could they have cast away their unbelief from the mere arrival of the Spirit?

But some say that not all saw it, but only John and those who were more favorably disposed. For although the Spirit descending in the form of a dove could be seen with sensitive eyes, it was not, however, necessary for the event to be manifest to all. For even Zechariah saw many things in a sensible form, as did Daniel and Ezekiel, and without any witness to the vision: Moses also saw many things, and of such a quality as no other had seen. Not all the disciples were deemed worthy of the vision of the Transfiguration on the mount; indeed, not even all saw the resurrection: a thing which Luke declares openly, saying, ^B "He showed himself to witnesses preordained by God." "And I have seen and have testified that this is the Son of God" (Acts 10.41). Where did he testify that he is the Son of God? He called him the Lamb, and said that he was about to baptize in the Spirit; but as the Son of God, nowhere. Yet the other evangelists record that he said nothing after the baptism: rather, omitting the things that had happened in the meantime, they narrate the miracles performed by Christ after John was taken. From which we can conjecture that these and many others were passed over in silence; which this very evangelist signaled at the end of his book. For they were so far from imagining anything great about him, that they all with one accord recorded accurately even the things that seemed dishonorable, nor could you find that any of them suppressed anything similar. But they omitted other miracles while others were narrating them, or they all were silent about them together. I say these things not without cause, but to crush the shamelessness of the Gentiles. For this indeed is sufficient to demonstrate their desire for truth, and to prove that they said nothing for the sake of favor. Fortified by this argument and others, you will be able to engage with them. But pay attention: for it is absurd for a physician to fight so strenuously for his art, and likewise a tanner, a weaver, and all the other craftsmen; but for a Christian, and one professing himself to be such, to be able to bring forward not even a word to defend his faith. And while they neglect the former, they bring upon themselves only the loss of money; ^C but if these things are neglected, they destroy the soul itself for us. Yet we are so miserably affected that we bestow our entire care upon the former; but the necessary things, which are for our salvation, we despise as if they were of no price. For it is easy to mock them. For since they, resting on a lie, do everything so that they might hide the shame of their dogmas, we, however, who are devoted to the truth, do not dare to even open our mouths—how shall they not argue from this that our dogma is weak, and condemn it? How shall they not suspect that it is our cleverness and folly? How shall they not blaspheme Christ as a fraud and a deceiver, who used the stupidity of many for fraud? We are the cause of such blasphemies, who were unwilling to be vigilant in learning arguments for the defense of religion, but, treating these as superfluous, we care only for earthly things. And indeed if someone is captivated by the love of a dancer, or a charioteer, or a wild-beast fighter, there is nothing he does not devise, nothing he does not do, so that they do not come off worse in the contests; they praise them greatly, and prepare a defense against those who reproach them, and load their adversaries with insults: but when it is a question of defending Christianity, everyone bows his head, grows sluggish, yawns, and departs having been met with laughter. To how much indignation would they not be worthy, when Christ is held inferior to a dancer? Since, indeed, for that one, thousands of defenses are prepared for his deeds, even if they are the most wicked of all men; but where the miracles of Christ are concerned, which have drawn the whole world, you seem to neither think nor care for anything. We believe in the Father and the Son and the Holy Spirit, in the resurrection of the bodies, in eternal life. ^D If, therefore, a Greek should ask, "Who is this Father? who the Son? the Holy Spirit? and how is it that you, who worship three gods, accuse us because we admit a multiplicity of gods?"—what will you say? What will you answer? How will you repel this objection? But what if, while you are silent, they move another question: "What is that resurrection? will we rise again in this body?"

to shake off your sleep. What then? If they examine these things, and you are not able to provide even a simple account of the words, shall we not incur a small penalty, tell me, being cause of so much wandering to those sitting in darkness? I would have wished, if you enjoyed much leisure, to bring into the midst of you all some book of a foul Greek philosopher written against us, and another again much older than this, that I might at least in this way have roused you and led you away from your great sloth. For if they kept such vigil in order to speak against us, of what forgiveness would we be worthy if we do not know how even to repel the assaults made against us? And for what reason were we even brought forth? Do you not hear the Apostle saying: "Be ready for an apology to everyone requesting an account from you concerning the hope that is in you" (1 Pet. 3: 15). And Paul also gives the same advice, saying: "Let the word of Christ dwell in you richly" (Col. 3: 16). But what do those more irrational than drones say to these things? ^B A blessed soul is entirely simple; and, "He who walks simply, walks confidently" (Prov. 10: 9). This is indeed the cause of all evils, that many do not know how to bring forward the testimonies of the Scriptures to the proper end. For he does not call the "foolish" man here someone who knows nothing, but the "simple" one, him who is not a wrongdoer, him who is wise. For if this were the case, it would be superfluous to hear, "Be wise as serpents, and harmless as doves" (Matt. 10: 16). But why must one say these things, as this discourse meets no need? For with regard to the things said, not even the other things have been set right for us—those of daily life and conduct, I mean—but everywhere we are wretched and ridiculous, and ready to blame one another, but sluggish to reform ourselves on the matters for which we are blamed and accused. Therefore I exhort you, now at least, having become your own masters, not to stand only at the point of accusation; for this is not sufficient to appease God, but let us also strive to exhibit an excellent transformation in all things, that having lived to the glory of God, we may ourselves also enjoy the coming glory; which may it be granted that we all attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and empire for ever and ever. Amen.

HOMILY XVIII

^C 35. "On the next day, John was standing again, and two of his disciples. 36. And looking upon Jesus walking, he says: Behold the Lamb of God. 37. And the two disciples heard him speaking, and they followed Jesus."

1. Human nature is somewhat sluggish, and prone to ruin, not because of the construction of its nature, but because of the sloth of its free will; therefore it stands in need of much reminding. And Paul also, for this reason, writing to the Philippians, used to say: "To write the same things, to me indeed is not irksome, but for you it is safe" (Phil. 3: 1). For the earth, having received the seeds once, immediately yields the fruits, and does not require a second sowing; but in the case of our soul it is not so, but it is a desirable thing often to sow and to show great diligence, at least once to be able to receive the fruit. For first, things said with difficulty become implanted in the mind, because much hardness is underlying, and it is hemmed in by myriad thorns, and there are many who plot and snatch away the seeds. Then, when it is fixed and rooted, it requires the same diligence again, so that they may come to maturity, and having come, remain unharmed, and be in no way damaged by anyone. For in the case of seeds, when the stalk is completed and receives its own strength, it easily makes light of rust, and drought, and all other things; but in the case of doctrines it is not so, but even after the whole has been completely worked, often a winter and surges coming upon it, when difficulty assails, and when deceptive men have plotted, and other various temptations have been brought on, it has ruined [the crop]. These things were said by us not simply, but in order that when you hear John uttering the same things, you might not condemn ^D him of chatter, nor think him to be some redundant and burdensome person. For he wished, having spoken once, to be heard; but since not many attended to the things being said from the beginning because of the great sleep, he awakens them again with a second voice. And consider: he said that, "He who comes after me has become before me"; and, "I am not worthy to loosen the thong of his sandal"; and, that "He baptizes in the Holy Spirit and fire" (Matt. 3: 11); and that he had seen the "Spirit descending like a dove, and remaining upon him"; he had testified that "this is the Son of God": no one attended, no one asked, nor said, "Why do you say these things? And for whose sake? And why?" He said again, "Behold the Lamb of God, who takes away the sin of the world." Not even thus did he touch their insensibility. For this reason, then, he is forced to say the same things again, as if softening some hard and unyielding earth with the plow, and with his word, as if with a plow, stirring up the mind, so as to cast the seeds into the depths. For this reason also he does not extend the discourse, because he was eager for one thing only: to bring those who were listening and to attach them to Christ. He knew that if they had received [the message] and were persuaded, they would no longer have need of one to testify to him; which indeed also happened. For if the Samaritans say after the hearing of the woman, "No longer because of your speech do we believe; for we ourselves know that this is the Savior of the world, the Christ" (John 4: 42); much more quickly would the disciples have been captured, which indeed happened. For having come and heard one evening, they did not return to John, but were so attached to him that they undertook John’s ministry and they themselves started to preach him. For this one finds his own brother Simon, and says to him, "We have found the Messiah, which is interpreted, the Christ." And see for me also that...

when he said, "He who comes after me has been made before me," and, "I am not worthy to unloose the strap of his sandal," he captured no one; but when he spoke about the economy and descended to a lower mode of speech, then the disciples followed him. Nor is this the only thing to be considered, but also that not so many are drawn when something great and sublime is said about God, as when words of kindness and benevolence are offered, which look toward the salvation of the hearers. For they heard that he takes away the sin of the world, and they ran immediately. For if sins are to be washed away, they say, why do we delay? He is present who may set us free without labor; how would it not be a matter of extreme folly to postpone the gift to another time? Let the catechumens hear, who put off their salvation until their very last breath! ^B John stood again, he says, and said, "Behold the Lamb of God." Christ speaks nothing; rather, that man does everything. Thus is the Bridegroom accustomed to be; he himself says nothing to the bride, but stands by in silence: others point him out, and deliver the bride to him; she appears, and the Bridegroom does not receive her by himself, but through another delivering her. But after he has received her as delivered, he is so affected toward her that he no longer remembers the groomsmen. ^C This occurred in the case of Christ. He came to lead the Church as his bride; he himself said nothing, but only stood by; but John, his friend, delivered the right hand of the bride to him, conciliating the souls of men to him by his words: whom, once accepted, He so affected that they no longer turned back to the one who had delivered them.

— [He] conducted himself toward the bride. John alone preached Christ as present. The power of the sacrifice of Christ is always operative. The sobriety of blessed John. The greatest testimony to Christ is his works.

— Nor is this the only thing, but also another is to be observed here. Just as in weddings the girl does not go to the bridegroom, but he hastens to her, even if he were a king’s son, and even if she were of lowly condition—indeed, even if he were about to marry a servant girl: so it happened here as well. ^D The nature of men does not ascend into heaven, but He himself descended to that lowly and contemptible [thing], and after the nuptials were celebrated, he did not permit her to remain here any longer, but led her away to his father's house. Why did John not take the disciples aside to speak to them about these matters, and thus deliver them to Christ, but rather say it publicly in the presence of everyone, "Behold the Lamb of God"? Lest it seem that the thing was done by contrivance. For if they had gone to Christ upon him exhorting them privately, as if owing gratitude to John, they might perhaps have quickly fallen away; but now, led to follow Christ from common teaching, they remained firm as disciples, inasmuch as they had not followed for the sake of the master's favor, but for the sake of their own utility. The prophets and apostles, indeed, all preached him as absent; the former before the advent, the latter after his assumption; but this man alone preaches him as present; and on that account he calls him the friend of the Bridegroom, because he alone was present at the nuptials. For he himself did all things and accomplished them: he gave the starting point for the business. And looking upon Jesus as he walked, he said, "Behold the Lamb of God," showing that he testified not by his voice only, but also by his eyes. For he was marveling at Christ, rejoicing and exulting. And he does not urge them immediately, but in the meantime he only marvels at him as present and is astounded; and finally he points out why he had come to be brought, and likewise the manner of the purification. For the Lamb declares both of these things. Nor did he say, "Who is about to take away," or, "Who has taken away," but, "Who takes away the sins of the world," inasmuch as he does this always. Nor did he take them away only then when he suffered, but from that time even to this present time he takes away sins; not that he is always being crucified (for he offered one sacrifice for sins), but he is always purifying by that one sacrifice. Therefore, just as the Word shows his excellence, and the Son the pre-eminence by which he excels others, so the Lamb, and the Christ, and the prophet, the true light, the good shepherd, and whatever things are said of him with the addition of the article, they carry much distinction with them. For there were many lambs, prophets, Christs, sons; but he is far distant from them all. Nor did he confirm this by the article only, but also by the addition of the Only-Begotten. For nothing has he in common with the creature. But if this seems to have been said out of season—at the tenth hour (for at this time, "It was, he says, about the tenth hour")—this certainly seems to me to be far off the mark. For among many of those who serve the flesh, after the midday meal, the time does not seem appropriate for treating serious matters, because they are overwhelmed by the weight of food; but where there was a man who did not even partake of common food, and who even in the evening was so sober and light, as we are in the morning hours, or rather far more so (for among us, remnants of evening food are often present in our thought; he, however, weighed down his little boat with nothing of this kind): he rightly spoke of these matters in the evening. In addition to this, he had his sitting place in the wilderness near the Jordan, where everyone was hastening to baptism with great trembling, caring little for secular things: since indeed they remained persevering in fasting with Christ for three days. For this is the work of a strenuous herald and an accurate farmer, not to depart before he sees the implanted word taking root. Why, however, did he not travel through all Judea to preach him, but stood by the river, waiting for him, so that he might show him as he arrived? Because he wanted that to be done through works; this, however, he busied himself with in the meantime, so as to make him known, and to persuade some that they might hear eternal life. But he leaves the greater testimony to him, by the works, as he himself says, "I do not receive testimony from man; for the works which the Father has given me, these are they which testify concerning me" (John V, 34 and 35). See how much more effective that was. He who

had cast a small spark, suddenly a flame burst forth on high. For they who previously had not attended to the words of John, at last say: "All things that John said are true" (John X, 42).

3. Now, if He had said these things while going about, they would have seemed done out of some human zeal, and the preaching would have been full of suspicion. ^A And the two disciples of his heard, and they followed Him. And yet there were also others who were His disciples, but those not only did not follow, but were even jealously disposed toward Him: "Rabbi," they say, "he who was with you beyond the Jordan, to whom you have borne witness, behold, he is baptizing, and all are coming to him" (John III, 26). And again, these appear accusing Him: "Why do we fast, and your disciples do not fast?" (Matt. IX, 14). But those who were better than the others suffered nothing of this kind; rather, as soon as they heard, they followed. And they followed, not as having despised their teacher, but as being most especially persuaded by him, and they produced this as the greatest proof that they were acting out of a sound judgment of reasoning. For they did not do this because they were exhorted—which would have been suspicious—but because he had only foretold the future, that He would baptize in the Holy Spirit, they followed Him. They did not, therefore, desert their teacher, but they wished to learn what more He brought than John.

And behold the zeal practiced with reverence. For they did not immediately approach and question Jesus about necessary and most important matters, nor did they wish to converse with Him publicly in the presence of everyone, simply and randomly; but they were eager to converse with Him in private. For they knew that the teacher’s words were not of humility, but of truth. ^B Andrew, he says, the brother of Simon Peter, was one of the two who heard from John, and followed Him. For what reason then did he not make known the name of the other? Some say it is because the one who followed is the one writing; others, not so, but because that person was not among the notable ones. There was therefore no need to say more than what was necessary. For what benefit is there in learning that person's name, since he does not even mention the names of the seventy-two? This can also be seen in the case of Paul: "We have sent with him," he says, "the brother whose praise is in the Gospel in many things" (2 Cor. VIII, 18). He mentions Andrew also for another reason. ^C What is this? So that, when you hear that Simon, having heard with him, "Come after me, and I will make you fishers of men" (Matt. IV, 19), did not hesitate at this paradoxical promise, you might learn that the brother had already laid the foundations of faith.

And Jesus having turned and seen them following, says to them: "What do you seek?" From this we are taught that God does not forestall our wills with His gifts; but when we have begun, when we have provided the will, then He also gives us many opportunities for salvation. "What do you seek?" What is this? He who knows the hearts of men, He who penetrates our thoughts, does He ask? But it is not so that He might learn (for how could He?), but so that by means of the question He might draw them closer to Himself, and might impart to them more boldness, and might ^D show that they were worthy of hearing. For it was likely that they would blush and be afraid, as being strangers, and having heard such things being testified about the teacher Himself. Therefore, dispelling all these things, the reverence and the fear, He asks, and He did not allow them to come in silence up to the house, although that would have happened even had He not asked. For they would have remained following Him, and walking at His heels, they would have reached the house. For what reason then does He ask? To prepare for that which I mentioned, soothing their reasoning, which was blushing and still anxious, and providing them with confidence.

Nor did they reveal their longing only through their following, but also through their question. For although not yet instructed by Him, nor having heard (from Him), they call Him teacher, thrusting themselves into the number of the disciples, and showing the reason why they were following, that they were going to hear some useful things.

The inquiry of the disciples concerning the dwelling of Christ

That they stayed with Him that day, the Evangelist said; but why, he did not add, as if the cause were manifest. For it was for no other reason that they followed Him, nor that Christ drew them to Himself, than for the sake of the instruction; which they enjoyed so abundantly and eagerly, and in one night, that they immediately came to others regarding Him.

4.

That the teaching of Christ should be put before all things

The need for teaching

it, by so much does it make the receiving soul stronger. Now, however, we set apart all time for trifles and useless chatter, and both that which is under the dawn, and that which is in the morning, at noon, and in the evening, we waste vane in a set place; but if we hear divine dogmas once or twice a week, we become sluggish, we are nauseated. Why? Because we are ill-affected in our minds. We have dissolved all its appetite and zeal for these things; and therefore we do not crave spiritual food. This, beyond others, is a great symptom of illness, when we neither hunger nor thirst, but both are disgusting to us. If, however, this, when it happens in the body, is a sign and cause of a grave disease; much more is it so in the soul. How then shall we be able to raise it up, fallen and dissolved as it is? By what works? By what words? If we handle the divine, prophetic, apostolic, evangelical, and all other discourses. For then we shall know that it is far better to use these foods than others that are impure; for thus it is permitted to call untimely trifles ^A and confabulations. For what, I ask, is better: to speak of forensic matters, of judicial, of military affairs, or of celestial ones, and those things which come to pass after this life? What is more useful: to speak of a neighbor and his affairs, and to inquire curiously about another's, or to speak of angels, and of matters which turn to our own benefit? For the things that are of your neighbor are not yours; but the things that pertain to heaven are yours. But you will say, it is permitted to him who has once said these things to fulfill all. But what of those things about which you dispute in vain and rashly, not thinking the selfsame thing, but spending your whole life in them, and finding no end to the dispute? I do not yet even say things far graver than these. For those who are more modest ^B converse with one another about these matters; but the more slothful and ignoble keep mimos, dancers, and charioteers always in their conversation, polluting their hearing, corrupting their soul, driving nature headlong by such narrations, and leading the mind into a kind of madness. For as soon as the name of a harlot has been uttered, immediately her face, her hair, her soft clothing, and she herself, softer than these, are painted in the soul. Another, again, cherishes the flame, while he introduces a harlot into the conversation, and her words, her habit, her lascivious eyes, her glance, the braiding of her hair, and her rouged cheeks. Are you not affected as humans, even if I were to relate it? But let it not shame you, let it not cause you to blush; for the necessity of nature demands it, and thus the soul is affected according to the nature of those things which are being narrated. If while I am speaking, and you are standing in the church, and if, by hearing these things from others, you feel something human, ^C consider how those who sit in the theater must be affected, with great license, outside this honest and venerable gathering, seeing and hearing those things with great impudence. And why, someone might perhaps say, if we apply our mind to these things, if the necessity of nature so affects us, do you leave that aside and accuse us? Because to be softened by these things is a work of nature; but such things are not of nature, but a sin of the will. For when one exposes oneself to fire, it is necessary to be burned; the infirmity of nature wills this: yet nature does not drive us to fire; that indeed depends solely on a perverse will. Therefore, I want this to be brought forward and considered, so that you may not of your own accord cast yourselves headlong, nor drive yourselves to the precipice of wickedness, nor run of your own accord into the fire prepared for the devil, that we may not make ourselves liable to it. But may we all, being delivered from this and that flame, be received into the bosom of Abraham, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, ^D for ever and ever. Amen.

Homily XIX

He finds first his own brother Simon, and says unto him: We have found the Messiah, which is, being interpreted, the Christ; and he brought him to Jesus.

1. God, in the beginning, having made man, did not leave him alone, but gave him a helpmeet, the woman, that he might dwell with her, knowing that much profit would accrue from this companionship. For what if the woman, as was right, did not use this benefit? Nevertheless, if one examines the nature of the matter, he will find that great utility is derived from this companionship for those who are sound in mind. Nor is this said only of husband and wife; but even if brothers live together, they will enjoy a like benefit. Wherefore the prophet was saying: Behold how good and how pleasant it is for brethren to dwell together in unity (Psal. 132:1)? And Paul (Hebr. 10:25) warns us not to desert our assembly. This, indeed, is that in which we differ from wild beasts. For this reason we build cities, marketplaces, and houses, so that we may be gathered together, not merely in dwelling, but also in the bond of charity. For since nature was so made by the Creator that it is in need of others and is not sufficient unto itself, God has dispensed matters so aptly that this mutual cooperation and conventicle [might exist]. And therefore marriages were instituted, that what is lacking to one may be supplied by the other, and thus nature, which was [needy], is at length sufficient unto itself; so that even if it is mortal, it preserves a sort of long-lived immortality by succession. I could prosecute these things more fully, and show what profit comes from an intimate and sincere conjunction. But another matter presses to be treated, for the sake of which these things have been said. Andrew, when he had remained with Jesus and learned what he had learned, did not hide the treasure within himself, but hastens and runs to his brother, to make him a sharer of that which he himself had received. But why did John not narrate what Christ said to them? And whence do we know that this happened? This is evident from that which follows, and it is revealed by those things that were read today. For he says: We have found the Messiah, which is interpreted Christ.

est quod hoc ipsum quod ab eo didicerunt, ab Andreas ad fratrem rettulerit. Licet autem ex hinc lectis cognoscere. Quod enim dicit: Invenimus Messiam, quod interpretatur Christus. ^A Observe how he reveals from this what he had learned in a short time! For he shows both the strength of the teacher who persuaded them, and their own zeal, that they were concerned with these things from above and from the beginning. For this word belongs to a soul laboring with the desire for his coming, expecting his arrival from above, and having become overjoyed after the expected one appeared, and being eager to share the good news with others. This is of brotherly kindness, this is of kindred friendship, this is of a sincere disposition, to be eager to reach out a hand to one another in spiritual matters.

Hear also how he says this with the addition of the article. For he did not say "Messiah," but "the Messiah"; so certainly they were looking for one Christ, who had nothing in common with others. Observe also for me from the very beginning the docile and tractable mind of Peter. For he immediately ran, without any delay. "He led him," he says, "unto Jesus." But let no one condemn his facility, as if he received the word without having searched much. For it is likely that his brother had told him these things more accurately and at length; but the evangelists everywhere cut many things short, being concerned with brevity. Moreover, it is not even said that he simply believed, but that "he led him to Jesus," to hand him over to him from then on, so that he might learn everything from him; for the other disciple was also present and contributed to this. If John the Baptist, having said that he is the Lamb, and that he baptizes in the Spirit, left the clearer teaching about this to be learned from him, much more would Andrew have done this, not considering himself sufficient for the whole explanation, but drawing the source of light to it with such zeal and joy, as not to delay or procrastinate that man even in the slightest.

"And Jesus looking upon him," he says, "said, Thou art Simon the son of Jona; thou shalt be called Cephas, which is interpreted Peter." He begins from here to reveal the things of his divinity, and to open it up little by little from his predictions. He did the same in the case of Nathanael, and in the case of the Samaritan woman.

^B 2. For prophecies are brought forward no less than signs, and they possess majesty. For while miracles might even be calumniated by the foolish (for "he casts out demons by Beelzebub," he says), nothing of the sort was ever said about prophecy. Therefore, he used this method of teaching in the case of Simon and Nathanael; but in the case of Andrew and Philip, he did not do this. Why so? Because they had the testimony of John, which was no small preparation; but Philip, seeing him present, received a trustworthy proof of faith. "Thou art Simon the son of Jona; thou shalt be called Cephas, which is interpreted Peter." From the present, the future is also confirmed. For he who told his father clearly knew the future also; and the prediction was accompanied by a commendation. This was not the act of one flattering, but of one foretelling the future; and this is clear from thence. Observe, then, in the case of the Samaritan woman, how he makes the prediction with sharp rebukes. "For five husbands," he says, "thou hast had, and he whom thou now hast is not thy husband." Thus also his Father makes much discourse about prophecy, standing against the glory of idols. "Let them announce," he says, "to you what is about to come upon you; and again, I have announced and saved, and there was no stranger among you"; and he brings this into the middle throughout the whole of this prophecy. For this is indeed the work of God, which not even demons could imitate, even if they contend vehemently. For in the case of miracles, there might also be a phantom; but to foretell the future with accuracy belongs only to that incorruptible nature. If demons have ever done this, it was to deceive the more foolish; whence their oracles are everywhere found to be easily exposed.

Peter, however, answers nothing to these things; for he did not yet know anything clearly, but was still in the process of learning. Observe also that the prediction is not set forth in its entirety. For he did not say, "I will rename you Peter, and I will build my Church upon this rock," but, "Thou shalt be called Cephas." For the former would have been of authority and greater power. Christ does not immediately or from the beginning display all the things of his power, but for the time being speaks in a humbler manner. When, therefore, he gave proof of his divinity, from then on he states it with more authority, saying: "Blessed art thou, Simon, because my Father has revealed it to you"; and again, "And I say to you, thou art Peter, and upon this rock I will build my Church" (Matt. 16.17, 18).

He named this one thus; but those around James, he called sons of thunder. For what reason does he do this? Showing that he is the one who also gave the Old Testament, and who changes names, who called Abram Abraham, and Sarai Sarah, and Jacob Israel. To many he gave names from their birth, as to Isaac, as to Samson, as to those in Isaiah and Hosea; to others after the naming by their parents, as to those mentioned, and to Joshua the son of Nun. And this was also a custom for the ancients, to have names given from events, which, indeed, Elijah also did. This happens not simply, but in order that they might have the appellation as a reminder of the benefit of God, so that a perpetual memory of the prophecy through the names might sound in the ears of the hearers. Thus also he called John from above. For those whose virtue was to shine from their first age, from then they received their names; but for those who were to excel afterward, the appellation was also given afterward.

3. But then each received different names; but now we all have one, that which is greater than all, to be called Christians, and sons of God, and friends, and a body. For this appellation is sufficient more than all those to rouse us, and to make us more eager for the practice of virtue. Let us not, therefore, perform deeds unworthy of the honor of this appellation, considering the greatness of the dignity, we who are called by Christ. For so Paul named us. Let us consider and be awestruck at the magnitude of the appellation. For if one who is said to be of some famous general, or otherwise of someone brilliant, thinks highly of himself, hearing "of such and such," and considers the name a great distinction, and does everything so as not, through his own sloth, to inflict blasphemy upon the one whose namesake he is, shall we, who are called not from a general, nor from any ruler on earth, nor from an angel, nor from an archangel, nor from the Seraphim, but from the King of these himself, shall we not offer up our very soul itself...

power to prevent their own name from being branded by the infamy of sloth. We, however, who have received our name not from any earthly leader or prince, nor from an angel, archangel, or seraph, but from their King—shall we not expose our very souls, so that He who has honored us with this title not be brought into contempt? Do you not know the royal ranks of the shield-bearers and the spearmen who attend the Emperor, and how great an honor they enjoy? So we, too, who are far closer to our King—and are all the more close, in that the body is closer to the head—must do everything to imitate Christ. What, then, does Christ say? *Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head* (Luke 9:58). If we demand this of you, it will perhaps appear grievous and burdensome to many. Therefore, I shall not press for such an exact imitation, that I may spare your infirmity. But I do beseech you not to be over-attached to money; and just as I do not demand of you the highest virtue because of your infirmity, so you, much more, should withdraw from wickedness. I do not accuse those who have houses, ^C lands, money, or slaves; but I wish you to possess these things lawfully and with decorum. What is "with decorum"? That you should be masters of them, not slaves; that you should possess them, not be possessed by them; that you should use them, not abuse them. Wealth is so named in order that we may use it for necessary works, not that we may hoard it. For the latter is the work of a slave, the former of a master. To keep is the slave’s duty; to spend is the master’s and the one who has authority. You did not receive it to bury it in the earth, but so that you might distribute it. If God had wanted it to be kept, He would not have given it to men, but would have left it hidden in the earth. But because He wills that it be spent, He allowed us to have it, so that we might share it with one another. If we keep it to ourselves, we are no longer its masters. But if you wish to increase your wealth and so keep it, the truly best plan of action will be if you scatter and distribute it everywhere. ^D For there is no income without expenditure, no riches without cost; this is something one can see even in secular affairs. Thus the merchant acts, thus the tiller of the soil; the one scatters seeds, the other money; the one sails the seas and spends his capital, the other labors throughout the whole year, sowing and cultivating. But for this [heavenly] work, none of these things is necessary; there is no need to prepare a ship, no need to yoke oxen, no need to plow the earth, no need to fear the intemperance of the air, no need to fear hail. Here there are no waves, no rocky reefs. This navigation, this sowing, has need of one thing only: that wealth be scattered; for all other things that Husbandman will provide, concerning Whom Christ says: *My Father is the husbandman*. How, then, would it not be absurd, where we can receive everything without labor, to remain supine and drowsy; but where there are many sweats, labors, anxieties, and afterwards an uncertain hope, there to exert every diligence? Do not, I beseech you, do not be so foolish when our salvation is at stake; but letting go of those burdensome things, let us run toward the easier and more useful ones, that we may attain the goods to come, by the grace and mercy of our Lord Jesus Christ, with whom to the Father be glory, together with the holy Spirit, now and ever, and unto the ages of ages. Amen.

HOMILY XX

1. Every toilsome labor has something of profit, according to the proverb (Prov. 14:23). But Christ hinted at something greater when He said, *He that seeketh findeth* (Matt. 7:8). Whence, after the others wondered, how Philip followed Christ? For Andrew heard from John, and Peter from Andrew; but this one, when he had learned nothing from another, only at Christ saying, *Follow me*, obeyed immediately, and did not draw back, but became a preacher to others. For running to Nathanael, he said: *We have found him of whom Moses in the law, and the prophets, did write* (John 1:45). See how he watched, and how frequently he meditated on the writings of Moses, and expected the coming of Christ? For that word, "We have found," belongs to one who is always seeking. On the morrow Jesus went forth into Galilee. Before anyone clung to Him, He called no one. He did this not without cause, but with the greatest wisdom and prudence. For if He had drawn them when no one was approaching of his own accord, perhaps they would have drawn back later; but when they chose it of their own will, they remained firm thereafter. And He calls Philip as one better known to Him, inasmuch as he had been born and raised in Galilee. Having, therefore, taken these disciples, He goes forth to hunt for the rest, and draws in Philip and Nathanael. Concerning this, it was not that miraculous, because the fame of Jesus had already flown throughout all Syria; but it was a wonder that Peter and James and Philip followed, not only because they believed before the miracles, but also because they were from Galilee, from whence no prophet was raised, nor could any good come. For they were a ruder, more unpolished, and sharper race. Yet thence Christ showed His power, in that from a land bearing no fruit, He brought forth a select portion of disciples. It is likely, therefore, that Philip followed because he had seen Peter and heard John; it is also credible that the voice of Christ had worked something in him: for Christ knew who were going to be suitable. The Evangelist, however, recounts all these things in summary. That Christ was to come, he knew; but that this was the Christ, he was ignorant—which I believe he had heard either from Peter or from John. John, having been born and raised, knew Him all the better. Having therefore taken the disciples, He at last comes to the catching of the rest, and catches Philip and Nathanael. But concerning this it was not so wonderful, because the fame of Jesus had already gone out into all Syria; but the wonder was what the followers of Peter and James and Philip did, not only that they were persuaded before the signs, but that they were from Galilee, from whence no prophet is raised, nor can any good thing come. For these were managed in a somewhat rustier and cruder manner. But Christ from then on infused His power into him, choosing disciples from an earth that bore no fruit. It is likely, therefore, that Philip, having seen Peter and heard John, should follow; and it is likely that he should work the voice of Christ within himself. For He knew who were to be fit. But the Evangelist answers these things. For he knew that Christ was to come; but that this was Christ he did not know—which I think he had heard from Peter or from John. And this is why he said that he was from Bethsaida, knowing that he would be weakened, that God had chosen the weak things of the world. Philip finds Nathanael, and says to him: *Him of whom Moses wrote in the law and the prophets, we have found, Jesus the son of Joseph from Nazareth*. He says this, making the proclamation credible, even if it is from Moses and the prophets.

For since Nathanael was exact and had examined everything with truth, as even Christ testified and the deed showed, he reasonably directed him to Moses and the prophets, so that he might thus receive the one who was being proclaimed. But if he calls him the son of Joseph, do not be disturbed; for he was still thought to be his child. And whence is it clear, O Philip, that this one is he? What evidence do you give us? For it is not enough merely to assert it. What sign did you see? What miracle? It is not free from danger to believe merely because of such things. What proof, then, have you? The same as Andrew, he says. For he, not having the wealth he found to present, nor being able to demonstrate the treasure through words, leads his brother to the one who had been found. So too this one, he did not say how he himself is that Christ, and how the prophets proclaimed him beforehand; but he draws him to Jesus, knowing that he will not depart henceforth, if he should taste his words and teaching. And Nathanael said to him: *Can any good thing come out of Nazareth?* Philip says to him: *Come and see.* ^A Jesus saw Nathanael coming to him, and says concerning him: *Behold an Israelite indeed, in whom is no guile.* Since he said, *Can any good thing come out of Nazareth?*, he praises and admires the man. And yet he ought to have been accused. By no means. For his steps were not those of one disbelieving, nor were they worthy of charges, but of praise. How and in what way? Because this man had examined the prophetic writings more than Philip had. For he had heard from the Scriptures that the Christ must come from Bethlehem, and from the village where David was ^B. This, clearly, was established among the Jews, and the prophet had proclaimed it from of old, saying: *And thou, Bethlehem, art by no means least among the governors of Judah; for out of thee shall come a leader, who shall shepherd my people Israel* (Mich. 5:2; Matt. 2:6; John 7:42). Since, therefore, he heard that he was from Nazareth, he was disturbed and doubted, not finding Philip's pledge to agree with the prophetic prediction. But observe his prudence and mildness even in his doubting. For he did not say straightway: "You are deceiving me, O Philip, and you lie; I do not believe, I am not coming; I learned from the prophets that the Christ must come from Bethlehem, but you say from Nazareth; therefore this is not he." But he said none of these things; rather what? He comes ^C as well, by not accepting that he was from Nazareth, showing the exactness concerning the Scriptures, and that his character was not easily deceived; while by not rejecting the one who reported it, he manifests the great desire which he had concerning the presence of Christ. For he considered that it was likely that Philip had been mistaken about the place.

2. Observe also for me how he made the rejection mild, and in the order of a question. For he did not say, "Galilee produces nothing good"; but how? *Can any good thing come out of Nazareth?* And Philip was very prudent. For he does not grow indignant or annoyed as one at a loss, but he persists, wishing to lead the man, and displaying to us from the outset the vigor appropriate to an apostle. For these reasons also Christ says: *Behold an Israelite ^D indeed, in whom is no guile.* So there can be a false Israelite. But this one is not such; for his judgment, he says, is incorrupt; he speaks nothing for the sake of favor, nor for the sake of enmity. And yet the Jews, when asked where Christ is born, said that it was in Bethlehem, and brought forward the testimony, saying: *And thou, Bethlehem, art by no means least among the governors of Judah.* But they testified to these things before they saw; but when they saw, they hid the testimony out of envy, saying: *As for this man, we do not know whence he is.* But Nathanael is not like this, but he remained maintaining the opinion which he had concerning him from the beginning, that he is not from Nazareth. How then do the prophets call him a Nazarene? From his upbringing and his manner of life there. He omits, then, saying, "I am not from Nazareth, as Philip reported to you, but from Bethlehem," so as not to make the argument immediately contentious; but apart from these, because, even if he persuaded him, he would not have given sufficient evidence that he himself was the Christ. For what prevented someone who was not the Christ from being from Bethlehem, according to the others who were born there? This, then, he omits; but what can most lead him, that he does: for he shows himself aware of their discussions. Therefore, when he said, *Whence do you know me?*, he says: *Before Philip called you, when you were under the fig tree, I saw you.* Behold a man stable and well-fixed. For when Christ said, *Behold an Israelite indeed*, he was not puffed up by the praises, he did not run to the compliments, but persists seeking and examining more accurately, and wishes to learn something clear. He himself, then, as a man, was still inquiring; but Jesus answered as God. For he said that I knew you from above; and he had known the mildness of his character, not as a man who had followed him, but as God from above; and, "I saw you just now in the fig tree," when no one was present there, but only Philip and Nathanael were, and all these things were said in private. For this reason it has been said that, *Seeing him from afar, he said: Behold an Israelite indeed*; so that he might learn that before Philip approached, Christ was speaking these things, so that the testimony might not be suspected. Therefore he also said the time, and the place, and the tree. For if he had said only, "Before Philip came to you, I saw you," he might have been suspected, as if he himself had sent him, and as saying nothing great; but now, by saying the place where he was spending his time when he was being called by Philip, and naming the tree, and the time of the conversation, he showed the prediction to be unquestionable. And not only did he manifest the prediction, but he also instructed him in another way. For he led him into a memory of the things then said, such as, "Can any good thing come out of Nazareth?", of which he also all the more accepted him; and that when he said these things, he did not condemn him, but praised and admired him. Therefore, also from this he saw that he is truly Christ, both from the prediction and from having examined his judgment with accuracy; which was showing that he knew also what was in his mind; and otherwise, because he did not reprimand his seemingly saying something against himself, but even praised him. That Philip called him, he said; but what he discussed with him, and what this one said to that one, he omitted, leaving it to his conscience, and not wishing to convict him any further.

Homily XXI

^A ...he was called by Philip, he said this; but the things which they had spoken together he passed over, leaving it to his conscience, since he did not wish to rebuke him further. He must be obeyed, the One in whom we believe. Love is shown not by words but by deeds. What then? Did He see him only when Philip called him? Had He not seen him even before with that unsleeping eye? He had truly seen him, and no one would deny this; but here only that which was necessary had to be said. What then did he do? Because he had received an undeniable proof of His foreknowledge, he came to the confession, showing his thoroughness through the previous delay, and exhibiting his goodness afterward through his consent. ^B For he answered, it says, and said, 49. Rabbi, thou art the Son of God, thou art the King of Israel. Do you see the soul exulting with joy, and embracing Jesus with its words? Thou art, he says, that expected and desired One. Do you see him amazed, wondering, exulting, leaping for joy? Thus must we also rejoice, to whom the knowledge of the Son of God has been given; rejoice, I say, not just in our minds, but in our very actions, giving effect to our joy. ^C What, then, belongs to those who rejoice? To obey Him whom you know. And it belongs to those who believe, to do those things which He Himself wills. For if we are going to do things which provoke Him to anger, whence shall we show that we rejoice? When someone receives a friend at home, do you not see how he does everything with joy, running about on all sides, sparing nothing, even if it be necessary to pour out all his resources; and this to please his friend? But if he were not to obey him when he called, and were not to do everything to his pleasure, even if he were to say a thousand times that he rejoiced at his arrival, he would not be believed by his guest; and deservedly so. ^D For that would have to be shown by deeds. Therefore, because Christ has come to us, let us show that we rejoice, and do nothing that can provoke Him to wrath; let us adorn the house into which He has come: this is what belongs to those who rejoice: let us set before Him for a meal that which pleases Him most: this is what belongs to those who exult. And what is that meal? He Himself says: My meat is to do the will of Him who sent me (John 4:34). If you feed the hungry, if you give a cup of cold water to one who is thirsty, He accepts it; for He loves you; and for a friend, even the smallest gifts from a friend seem great. ^A But you, just do not be sluggish; even if you put down two coins, He will not turn away, but will accept them as great wealth. For since He is in need of nothing, and these things are not necessary to Him, He rightly looks not at the magnitude of the gifts, but at the intention of the giver. Only show that you love Him who has come to you, that for that cause you leave nothing undone, that you rejoice in His presence. See how He is affected toward you. ^B For your sake He arrived, He laid down His soul for you: and after so many benefits, He does not even refuse to plead with you. For we are ambassadors for Christ, He says, as though God were pleading through us (2 Cor. 5:20). Who is so furious that he does not love his Lord? This also I say, and I know that each of us will feel no otherwise, at least in word and mind. But the One who is loved wishes love to be shown not in words only, but in deeds. For if we speak in this way, yet do not provide that which lovers are accustomed to provide, it is truly a ridiculous thing, not only before God, but also before men. ^C Since, therefore, to confess with words only, and to perform the opposite in deeds, is not only useless but even pernicious; I pray, let us show our confession through deeds, so that He Himself may confess us on that day, when He will judge at the Father’s side who are worthy: in Christ Jesus our Lord, through Whom and with Whom to the Father be glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.

Homily XXI

...Son of God, thou art the King of Israel. 50. Jesus answered and said to him: Because I said to thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. ^D ...vigils, so that we may be able to inspect the depth of the sacred Scriptures. For we cannot grasp its meanings by being supine or drowsy, but there is need of accurate examination and constant prayers, so that we might be able to penetrate even a little into those sacred mysteries. For behold, today a not insignificant question is proposed to us, one that requires much diligence and much investigation. When Nathanael says, Thou art the Son of God; Christ answers, Because I said to thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these [alt-version omitted]. What is the inquiry concerning the preceding words? Why is Peter, after so many miracles, after receiving such teaching, having confessed thus, "Thou art the Son of God," proclaimed blessed, and as one to whom the Father has revealed this; whereas Nathanael, who spoke the same thing before signs and before teaching, heard nothing of the kind, but, as if he had said nothing as great as he ought to have said, is sent to greater things? What then is the cause? Because although Peter and Nathanael spoke the same words, they did not speak with the same meaning. For Peter confessed Him to be the Son of God as true God, but Nathanael meant a mere man. And whence is this clear to us? From what follows. For after he said, "Thou art the Son of God," he added, "thou art the King of Israel." But the Son of God is King not only of Israel, but of the whole world. Nor is this clear only from that, but also from the succeeding context. For to Peter, Christ added nothing more, but as if his faith were perfect, says that He will build His Church upon his confession. Here, however, you may observe nothing of the sort, but rather the opposite. For as if that confession were lacking in its better part, He added the rest. For what does He say? 51. Amen, amen, I say to you: hereafter you shall see heaven opened, and the angels of God ascending and descending upon the Son of man. Do you see how He gradually raises him from the earth, and...

^A how, just as though he were the true son of a king, the royal ministers went up and came down, both at the time of the cross, and at the time of the resurrection and the ascension, and even before this, when they approached and ministered to Him, when they announced His birth, when they cried out, "Glory to God in the highest, and on earth peace"; when they came to Mary, when they went to Joseph? And what He did on many occasions, He does now also. He speaks of two instances, and for the first He already gives the proof, and the second, which is to come, He confirms by the present. For of the things said, some had already received their proof—such as, "Before Philip called you, when you were under the fig tree, I saw you"—while others were yet to come to pass, and in part they did come to pass: the descent and ascent of the angels, that which was at the cross, that which was at the resurrection and the ascension; which even of itself, before its fulfillment, renders the rest credible. For he who knew His power by the things that had passed, and heard of the things that were to come, would more easily accept this prediction also. What, then, does Nathanael do? He answers nothing to this. And for this reason Christ stopped His discourse with him at this point, allowing him to ponder the things said in private, and not wishing to pour forth everything at once, but having cast the seeds into fertile ground, He leaves it to sprout at its leisure. Which He indicated another time, saying, "The kingdom of heaven is like a man who sowed good seed. And while he was sleeping, his enemy comes and sows tares in the midst of the wheat."

In the third day there was a marriage in Cana of Galilee. And Jesus was called to the marriage. And the mother of Jesus was there, and His brothers. I have already said that He was better known in Galilee; for this reason they call Him to the marriage, and He is present. For He did not look to His own dignity, but to our benefit. For He who did not disdain to take the form of a servant would much less have disdained to come to the marriage of servants; He who reclined with publicans and sinners would much less have refused to sit with those present at the marriage. Yet those who invited Him did not have the proper judgment regarding Him, nor did they invite Him as someone great, but simply as one of the many and as an acquaintance. And the evangelist hinted at this by saying, "And the mother of Jesus was there, and his brothers." As then they invited her and the brothers, they invited Jesus also. And when the wine failed, His mother says, "They have no wine." ^B It is worth investigating here, whence did it enter the mind of the mother to imagine something great about the Child? For He had not yet performed any sign. For "this," it says, "did Jesus as the beginning of signs in Cana of Galilee."

2. But if someone should say that this is not a sufficient proof that this is the beginning of signs, because "in Cana of Galilee" is added simply, as if it were possible for it to have happened first there, yet not necessarily first (for it is likely He did other things elsewhere), we shall say to him that which we also said before. What is this? That which John says, "But I did not know Him; but that He might be manifested to Israel, for this reason I came baptizing." For if He had performed miracles during His earliest age, the Israelites would not have needed someone else to manifest Him. For if, when He had come to manhood, and thus made known by His miracles not only to those in Judea, but also to those in Syria and further abroad, and this having been done in only three years—or rather, not even needing these three to show Himself; for immediately even from the first [the report of Him went out everywhere]—if, then, he who shone forth in so short a time, by the multitude of his miracles, so that His name became manifest to all, had performed miracles from his first age, he would not have been hidden for such a time. For the things done would have seemed more paradoxical, as being done by a mere lad, and the time would have been double or triple and much longer. But He did nothing as a boy; only this one thing did Luke testify, that sitting at twelve years old he was listening to the teachers, and through his interrogation he seemed wonderful. And otherwise, reasonably and logically, He did not begin the signs immediately from the first age. For they would have thought the thing to be a phantasy. For if, when He had come of age, many suspected this, much more would they have done so if, while still a mere boy, He had performed miracles; and they would have rushed to the cross faster and before the proper time, consumed by envy; and the matters of the economy itself would have been disbelieved.

Whence then, you ask, did it enter the mother's mind to imagine something great about Him? He was beginning now to be revealed, and was manifest from John, and from the things said by Him to the disciples. And before all these, the conception itself, and all the things that happened after the birth, placed in her the greatest suspicion regarding the Child. For it says, she heard all things regarding the Child, and kept them in her heart. For what reason, then, you ask, did she not say these things before? Because, as I said, then He was at last beginning to be made manifest. For before this, He lived as one of the many; whence not even the mother dared to say such a thing to Him. But since she heard that John came to Him, and that he testified to Him the things he testified, and that He had disciples, then at last, taking courage, she entreats Him, and when the wine failed, she says, "They have no wine." For she wished both to grant a favor to those people, and to make herself more glorious through the Child. And perhaps she was also suffering something human, just as His brothers did, who said, "Show yourself to the world," wishing to reap the glory from the miracles. For this reason He also answered more sharply, saying, "What is that to Me and to you, woman? My hour has not yet come." Since that He greatly regarded the one who bore Him, [learn] from Luke, who relates how He was subject to His parents, and from this same evangelist, who shows how He provided for her even at the time of the cross. For where parents do not hinder, nor block anything of the things according to God, it is necessary and owed to obey them, and not to do this is a great danger; but when they seek something inopportunely and hinder some of the spiritual things, it is not safe to obey. Wherefore also here He answered thus, and at another time again, "Who is My mother, and who are My brothers?" For they did not yet have the opinion of Him which they ought to have; but since...

she had given birth to Him, she thought, in the manner of mothers, that she could command Him in all things, whereas she ought to have honored and worshipped Him as Lord. Therefore He answered thus at that time. I would have you consider what it was, with the people standing about, and the whole crowd listening to Him with intent minds and receiving His doctrine, for her to come into the midst and withdraw Him from the assembly, that she might speak with Him apart: not to enter the house, but to draw Him alone outside. For this reason He said, "Who is My mother, and who are My brothers?"—not insulting His mother, God forbid; but counseling her for the best, and not allowing her to think anything common or base regarding Him. For if He took care of others, and did nothing but what would instill into them the fitting opinion of Himself, much more did He do this toward His mother. For because it is likely that, when she had heard such things from her Son, she still did not wish to obey, but always claimed for herself the first place, as being His mother, therefore He answered thus. For He would not have raised her from a lowly opinion to a more exalted sentiment, if she had always expected to be honored by Him as by a son, and not to consider Him as Lord.

For this cause, therefore, He spoke thus then: "What have I to do with thee, woman?" Another cause, no less necessary, can also be brought forward. What is that? That the miracles He performed might not come into suspicion; for He ought to have been asked by those in need, not by His mother. Why? Because those things which are obtained by the petitions of kinsmen, although they are great, are not as acceptable as most to those present; but when the needy themselves supplicate, then the miracle is free from suspicion, the praises are pure, the utility is great.

3. ^A Why and with what mind Christ reproved His mother; He never intended to reject her. Profitable kinsmen are of no benefit to the wicked. The kinsmen of Christ called Desposyni. For if some excellent physician, having entered the houses of several sick people, were to hear nothing from the sick or those standing by, but were requested only by the mother, he would become suspected and tiresome to the sick, and neither the sick nor those standing by would expect anything great from him. Therefore He then reproved her, saying, "What have I to do with thee, woman?" warning her not to do anything similar in the future. For He had a care for His mother's honor, and much more for her salvation, and for the benefits to be rendered to many, for the sake of which He had put on flesh. These words, therefore, were not of one speaking arrogantly to his mother, but of dispensation, by which He both instructed her and provided that miracles be done with dignity. For that He held her in great honor, even this itself, to pass over other things, that He appears to reprove her, can prove, and the indignation itself carries with it great reverence.

And in what manner, we shall say in the following assembly. ^B Therefore, thinking on these things, when you hear a certain woman saying, "Blessed is the womb that bore Thee, and the breasts which Thou hast sucked," and Him responding, "Yea rather, blessed are they that do the will of My Father," consider that these things were said with the same intent. For the response is not of One rejecting His mother, but of One declaring that her giving birth would have profited her nothing, had she not been altogether upright and faithful. If, furthermore, it profited Mary nothing that she gave birth to Christ, unless she had been endowed with interior virtue, much the less will it profit us, if we be void of probity, to have a father, a brother, or a son who is upright and endowed with virtue, if we ourselves are far from his virtue: for David says, "A brother does not redeem, shall a man redeem (Ps. 48. 8)?" For in nothing else, except good works, after the grace of God, is the hope of salvation to be had. For if the birth was to be of such profit to the Virgin, it would have been of profit also to the Jews, who were kinsmen of Christ according to the flesh, and would have been of profit to the city in which He was born, and to His brothers. But while His brothers did not attend to their own salvation, they were not helped by the dignity of kin, and were condemned along with the rest of the world: then indeed they came to be held in admiration, when they became such through their own virtue. The city, moreover, was both razed and consumed, having derived no aid from this: the kinsmen indeed, according to the flesh, were wretchedly slaughtered and perished, having gained nothing from their kinship for their salvation, because they lacked the patronage of virtue. But the apostles shone forth as the most excellent of all, because they underwent the true and desirable mode of kinship through obedience. From this we learn that we have need of faith, and that we must shine in a life of probity and virtue. For that alone will be able to prepare salvation for us. When His kinsmen were for a long time held in admiration everywhere, and called Desposyni, yet we do not even know their names; but the names and lives of the apostles are celebrated everywhere. Let us not, therefore, grow proud of noble birth; but even if we could bring forward countless ancestors who were famous and illustrious, let us strive to surpass their virtue, knowing that in the future judgment we shall gain nothing from the virtue of others, but rather that this will bring upon us a heavier judgment. For we are born of upright fathers, and have the examples at home, yet not even so do we imitate our teachers. I say these things now because I see many Greeks, when we exhort them to embrace the faith and Christianity, resorting to their kinsmen and ancestors and saying, "All my kinsmen, relatives, and companions are faithful Christians." What is this to you, O miserable and unhappy one? It turns to your destruction, that you do not even revere your companions, so as to run toward virtue. Again, others who are indeed faithful, but slothful, when incited to virtue, put forward the same thing: "My father, my grandfather, my great-grandfather, were endowed with virtue." But this very thing will condemn you the more, that born of such, you perform deeds unworthy of your lineage. For hear what the prophet says to the Jews: "Judah is saved in a woman, and in a woman he is preserved (Osee 12. 12)"; and Christ, "Abraham your father rejoiced that he should see My day," and he saw, and was glad. And so, all the achievements of ancestors not only ^C serve for praise, but even for a greater ^D...

that I might not in vain and for nothing have entertained hopes of such things, to find afterwards that I was deceived when this knowledge shall be of no profit to me. For in hell, he says, who shall confess to you? Therefore, let us repent here, that we may attain to the eternal goods, of which may it be granted to us all to partake, by the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father be glory and power, together with the Holy Spirit, ^D to the ages of the ages. Amen.

HOMILY XXII

*What is it to me and to you, woman? My hour has not yet come.*

1. It is a certain labor to preach, and this Paul declares when he says: *Let the elders who rule well be considered worthy of double honor, especially those who labor in word and teaching* (1 Tim. 5:17). But this labor, you masters, it lies with you to make either easy or heavy. If you reject what is said, or if you do not reject it but do not show it in your deeds, the labor will be heavy for us, because we labor in vain and for nothing; but if you give heed, and provide the manifestation through your deeds, we shall not even perceive [the sweat of] our labors; for the fruit born of these labors will not allow the severity of the toil to appear. So if you wish to stir up our zeal, and not to extinguish it nor to make it more infirm, show us, I pray, the fruit, that seeing the crops flourishing, we also, being nourished by hopes of abundance and reckoning up our wealth, may not become weary in conducting this good transaction. For it is no small matter that is set before us today. For when the mother of Jesus said, *They have no wine,* Christ says, *What is it to me and to you, woman? My hour has not yet come*; and having said this, he performed what his mother asked. And this is not less than the former case in grounds for inquiry. Therefore, having invoked him who performed the miracle, let us thus come to the solution. For not here alone is this said, but also the same evangelist appears further on saying: *They were not able to seize him, because his hour had not yet come* (John 7:30); and again: *No one laid hands on him, because his hour had not yet come* (ibid.); and again: *The hour has come; glorify your Son* (John 17:1). I have gathered all these things said throughout the Gospel here, that I may bring one solution for all. What then is the solution of these things? Christ is not subject to the necessity of times, nor does he observe hours; for how could he [be, who is] the creator of the seasons and the maker of times and ages? But by things said in this way he wishes to declare that he performs all things with the appropriate time, not doing all things at once; for otherwise, there would have been a certain confusion and disorder, if he had not created each thing at the fitting times, but had confounded all things together—both birth, and resurrection, and judgment. ^A Observe: it was necessary that creation should come to be, but not all at once; and that man should be with the woman, but not even these at once. It was necessary for the race of men to be condemned to death, and for the resurrection to happen, but there was a great interval between the two. The law had to be given, but not at the same time as grace; rather, each thing was to be dispensed at its proper time. Therefore, Christ was not subject to the necessity of times, but rather he imparted order to the times, since he is also their creator. But John introduces Christ saying here, *My hour has not yet come*, showing that he was not yet known to the many, that he did not even have the whole choir of disciples, but that Andrew followed him and with him Philip, but no one else; or rather, that not even these all truly knew him, nor his mother, nor his brothers. For after many miracles, the evangelist said this concerning his brothers, that not even his brothers believed in him. But neither did those who were at the wedding know him; for otherwise they would have approached and implored him, having fallen into need. For this reason he says, *My hour has not yet come*. I am not yet well known to those present, nor do they even know that the wine has failed. Let them first become aware of this. For it was not fitting to hear these things from you. You are his mother, and you make the miracle suspect. It was necessary that those who are in need should approach and entreat, not because I am in need of their entreaty, but that they themselves, having received the event with much consent, might accept it. For he who knows he has fallen into need, when he obtains what he asks, has much gratitude; but he who has not received perception of the need will not receive even a clear and distinct perception of the benefit. And why, he says, did he say, *My hour has not yet come*, and having refused, did he perform what his mother said? Primarily, so that to those who gainsay and who think that he is subject to an hour, there might be sufficient proof that he is not subject to an hour. For if he were subject [to it], how, when the appropriate hour had not yet arrived, could he have done what he did? Then too, by honoring his mother, so that he might not seem to gainsay her in everything, that he might not create a reputation for infirmity, that he might not shame the one who bore him, when these were present—for he even brought the servants to him. Since even to the Canaanite he said, *It is not good to take the bread of the children, and give it to the dogs* (Matt. 15:26), yet he gave it after having said that, won over by her persistence. And yet, even with that [woman], he said that he was not sent, except to the lost sheep of the house of Israel (ibid. v. 24); yet nevertheless, even having said these things, he healed the woman's little daughter.

2. From this we learn that even if we are unworthy, we often make ourselves worthy to receive through our persistence. For this reason, the mother remained and wisely brought the servants forward, so that the request might come from many. For this reason, she also added, *Whatever he says to you, do it*. For she knew that the refusal was not out of infirmity, but out of ^B hesitation, and so as not to seem to be simply casting himself into the manifestation of the miracle. Therefore he brought the servants. *There were there six stone water-jars according to the purification of the Jews...*

holding two or three measures apiece.* 7. *Jesus says to them: Fill the jars with water. And they filled them up to the brim.* He did not say this without cause, "according to the purification of the Jews," but lest any of the unfaithful might perhaps suspect that, dregs remaining within, wine of the weakest sort had been produced once the water was poured in and mixed; therefore he says, "according to the purification of the Jews," demonstrating that wine had never been stored in those vessels. For since Palestine labored under a shortage of water, and fountains and springs of water were rare there, they always filled the jars with water, so that if ever they became unclean, they would not be forced to run to the rivers, but would have a ready means of cleansing themselves. Why, however, did he not perform the sign before they were filled, which would have been far more miraculous? For it is one thing to change subject matter into another quality, and another to create the very substance that did not exist before; for the latter is far more miraculous. But the matter would not have seemed so credible to the many. And therefore he often willingly diminishes the magnitude of his miracles so that they may be more easily believed. And why, you ask, did he not himself produce the water, so that he might then convert it to wine, but ordered the servants to do it? It is for the same reason again, and so that he might have those who drew the water as witnesses of the event, and so that it might not be thought to be a trick. For if any had dared to deny it impudently, the servants could say, "We drew the water." Furthermore, he overturns the dogmas that have arisen against the Church. For because some say that there is another creator of the world, and that the visible works are not his, but of another god contrary to him, he produces many miracles from subject substances to repress their insanity. For if the creator were contrary to him, he would not use things alien to his own power to demonstrate it. Now, therefore, showing that he is the same one who changes water into wine in the vines, and converts rain through the root into wine—which he does in the plant itself over a long time—that he performed suddenly at the marriage feast. After they had filled the jars, he says: 8. *Draw out now, and carry to the master of the feast. And they carried it. 9. And when the master of the feast had tasted the water made into wine, he did not know whence it was; but the servants knew, who had drawn the water: the master of the feast calls the bridegroom, 10. and says to him: Every man at first puts forth good wine, and when they have drunk freely, then that which is worse; but thou hast kept the good wine until now.* Here again some cavil, saying that it was a gathering of drunkards, with a dull sense of taste, unable to grasp the matter or render a judgment, so that they did not know whether it was wine or water; for the master of the feast himself declared that they were drunk. This is indeed ridiculous, yet the evangelist has now removed this suspicion of theirs. For he does not say that the guests rendered an opinion on the matter, but the master of the feast, who, being sober, had as yet tasted nothing. For you know that all who are entrusted with the care of feasts are the most sober of all, having this one care, that all things be arranged in the right order. Therefore he summoned that alert and sober sense for the testimony of the event. For he did not say, "Pour out wine for the guests," but, "Carry it to the master of the feast." And when the master of the feast had tasted the water made wine, and did not know whence it was; but the servants knew, he calls the bridegroom. Why does he not address the servants?—for thus the miracle would have been revealed. Because not even Jesus himself revealed what had been done, but he wished the power of the miracles to come into notice sensibly and little by little. For if it had been declared then, faith would not have been placed in the servants telling the story; but they would have been thought to be raving, when they ascribed such things to a man who, in the opinion of many of the common people, was ordinary. They themselves, indeed, knew the matter clearly from experience; nor could they deny faith to their own hands; nevertheless, they were not qualified to inspire faith in others. Therefore he did not reveal it to all; but reserving a clearer knowledge of the matter for the future to him who was most able to perceive it. For after other manifest signs, this also would become credible. For when he later cured the son of the nobleman, by the things which the evangelist says then, he indicates that this was also more manifest. For the nobleman mostly called upon him precisely because he was cognizant of that sign, as I have said. John, declaring this, said: *Jesus came into Cana of Galilee, where he made the water wine:* and not only wine, but the best wine. ^A ... ^B ... ^C ... ^D

and is carried off by many lictors, often on the following day he is cast into prison, compelled against his will to yield that status to another. The man who lives in luxury and is torn asunder, when he has distended his belly, until a single day has passed he cannot retain the provision he has therein acquired; but when that has been exhaled, he is forced to thrust in more, differing in nothing from a torrent. For just as there, as the previous stream flows on, others follow again, so too here, as the previous food passes away, we have need of more again. And such is the nature of the affairs of this life; it has been allotted never to stand, but always to flow and be swept away. And in the case of luxury, it is not just this flowing and running past that occurs, but it also causes us many other troubles. For in passing by with much force, it releases the strength of the body and sweeps away the manliness of the soul; nor do the impetuous currents of rivers bite through their banks and cause them to subside as easily as luxury and dissipation drag away all the supports of our health. Even if you come to a physician and approach him with questions, you will find that almost all the causes of diseases come from there. For frugality and a simple table are the mother of health. For this reason, the sons of doctors named it thus, calling not being sated health—for lack of excess in food is health—and saying that to feast in want is the mother of health. But if poverty is the mother of health, it is clear that surfeit is the mother of disease and infirmity, and gives birth to sufferings that even surpass the art of physicians. For podagra, and headaches, and dimness of sight, and pains in the hands, and tremors, and paralyses, and jaundice, and long and burning fevers, and many things besides these (for it is not the time to recount all), are born not of want and a philosophical diet, but of overeating and surfeit. And if you desire to see the diseases of the soul that come from this source, you will see that greed, sloth, melancholy, listlessness, licentiousness, and all ignorance have their origin from there. For souls that live in luxury become no better than donkeys, torn apart by such beasts. Shall I also speak of the griefs and the disgust that those who attend to luxury possess? But it is impossible to go through them all; I will make the whole matter clear by this one point. For they never enjoy the table—I mean the luxurious one—with pleasure. For want is the mother of pleasure, just as it is of health; but surfeit, just as it is of disease, so it is also a source and root of disgust. For where there is satiety, there can be no desire; and if there is no desire, how could there ever be pleasure? Therefore, we would find the poor not only more sensible and healthier than the rich, but also possessing more genuine joy. Thinking on all these things, let us flee from drunkenness and luxury—not just that at the table, but also all the other luxury in the concerns of life; and in its stead, let us exchange the enjoyment of spiritual things, and according to the Prophet, let us delight in the Lord (Delight thyself in the Lord, he says, and He shall give thee the petitions of thy heart {Ps. XXXVII, 4}); so that we may enjoy the good things both here and hereafter, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father, together with the Holy Spirit, be glory, for ever and ever. Amen.

HOMILY XXIII

11. *This beginning of signs Jesus performed in Cana of Galilee.*

1. The devil is vehement and presses hard, besieging our salvation from every side. We must, therefore, be vigilant and sober, and fortify his approach from every direction. For if he finds even a small opportunity, he prepares for himself a wide entrance thereafter, and little by little introduces his entire power. If, therefore, we have any regard for our salvation, let us not allow him to approach us even in the smallest matters, so that we may prevent the great ones from those small beginnings. For it would be a matter of extreme insanity that he displays such zeal as to destroy our soul, while we do not maintain an equal measure for the sake of our own salvation. These things I have not said without reason, but because I fear lest, even now, in the midst of the fold, this wolf is standing—unseen by us—and the sheep may become prey to this beast, having been led astray by laziness and wicked cunning from the flock and the hearing of the word. For if the wounds were visible, or if the body received the blows, it would not be a difficult task to diagnose such plots. But since the soul is invisible, and it is the soul that receives the wounds, we have need of much vigilance so that each person may examine himself. For no one knows the things of a man, as the spirit of the man which is in him (1 Cor. II, 11). For speech is addressed to all and is a common remedy for those in need; but from the words, it is possible for each one of those listening to grasp what is suitable to his own disease. I do not know who is sick, nor do I know who is well; for this reason, I set every word in motion and apply it to all passions, now accusing greed, now attacking luxury, then again censuring licentiousness, then composing praise and encouragement for almsgiving, and then for each of the other virtuous acts. For I fear lest, while we are occupied with one of the discourses, another passion might lie in wait, while you are suffering from different things. If only one person were gathered here, I would not have deemed it very necessary to make the discourse manifold. But since in such a multitude it is likely that there are many persons and many passions, it is not unreasonable that we vary the teaching; for the discourse, being spread out to all, will surely find its own utility for everyone. For this reason, the Scripture is manifold, speaking to us about myriad things, since it addresses the common nature of men. And in such a multitude, it is necessary for there to be ailments of the soul, even if not the same in all. Having, therefore, cleansed ourselves of these, let us listen to the divine words, and with attentive...

^A mind, and those read to us today let us hear.

Homily XXIII

12. *And after these things He went down to Capernaum, He and His mother, and His brothers, and His disciples; and there they stayed not many days.* Why did He come to Capernaum with His mother? For He did not perform any miracle there; nor were ^D the inhabitants of that city well-disposed toward Him, but were very corrupt. And Christ indicated this, saying: *And you, Capernaum, being exalted to heaven, shall be brought down to hell* (Luke 10:15). Why then does He go there? As it seems to me, because a little later He was about to go to Jerusalem, He therefore went there at that time, so as not to drag His mother and brothers with Him everywhere. Departing therefore, and having stayed there for a short time in honor of His mother, He again approaches miracles, having left her there. Therefore, he says that after "not many days" (John 2:13) He came to Jerusalem. A few days before the Passover, therefore, He was baptized. And at Jerusalem what does He do? A matter of great authority. For those merchants, the money-changers, those who were selling doves and oxen and sheep, and were therefore residing there, He cast out. And when He cast them out, He said, *Do not make the house of My Father a den of thieves*; but here he says, 16. *The house of merchandise*: not speaking contrary things, but demonstrating that He did this twice, and that these things were not done at the same time, but now at the beginning of His preaching, and also when He had arrived at His passion. Therefore, using more vehement words, He called it a "den": not so now at the beginning, but He uses a more moderate rebuke; whence it is likely that He did this twice. And why, you will ask, did Christ do this, and with such vehemence as is nowhere else found to be acted upon, and this while being affected with insults and reproaches, and being called a Samaritan and a demoniac by them? For not content with words, He even drove them out with a scourge. The Jews, when benefits are conferred on others, accuse and gnash their teeth; but when He seemed to be dealing with those who were castigated, they do not act so harshly. For they did not strike Him, nor did they treat Him with contumely, but what did they say? Do you see the immense envy, and how they took the benefits conferred on others more indignantly? Sometimes, therefore, He said the temple was made a den of thieves by them, showing that those things which were sold were obtained by theft, and proceed from rapine and avarice, and that they grew rich from the calamity of others; but sometimes He calls it a house of merchandise, signifying their impudent trading. But why did He do this? Because it was about to be that He would heal on the Sabbath, and perform many things of this kind, which they thought to be a transgression of the law; so as not to seem an adversary who would rise up against the Father by doing so, He corrects their suspicion of this kind from this point on. For He who showed such indignation for the honor of the temple was not about to oppose the Lord of the temple, who is worshiped in it. The previous years during which He had lived according to the law were sufficient to prove His reverence toward the legislator, and that He was not about to act lightly. But because those years were to fall into oblivion, because they were not known to all, because He had been nourished in a poor house, with all these things present, as the feast day was approaching, He did this without danger. For He not only drove them out, but also overturned the tables, and poured out the money, so that they might consider with themselves that He who exposed Himself to dangers for the decency of the house did not despise the Lord of the house. For if He had only acted in pretense, it would have been enough to exhort them; but to expose Himself to dangers was a bold deed. For it was not a light thing to throw Himself among a crowd of forensic thieves, and a troop of brutish men, merchants, and money-changers, and to load them with insults and to provoke them against Himself; that was not the act of one pretending, but of one undergoing all dangers for the sake of the house. Wherefore, not only by deeds but also by words He shows His concord with the Father: for He did not say, "The holy house," but, *The house of My Father*. Behold, He calls Him Father, nor do they understand; for they thought He spoke simply. But since He later spoke more clearly, so as to declare His equality with the Father, then they were driven into a fury. What then do they say? *What sign do you show to us*, they ask, *that you do these things?* O, the supreme madness! What sign was needed, so that they might desist from doing evil, and be liberated from such turpitude? Was not that such great zeal for the house the greatest sign of virtue? But these men were recognized from this: for 17. *His disciples remembered then that it is written, The zeal of Your house has consumed me.* But they did not remember the prophecy; they were saying, *What sign do you show to us?* grieving over their base profit, and hoping that they could thus lead Him into a trap, they call upon Him to perform a miracle, so that they might find something to accuse Him of. Therefore, He does not give them a sign. When they had previously approached Him seeking a sign, He responded to this: *An evil and adulterous generation seeks a sign, and no sign shall be given to it, except the sign of Jonah* (Matt. 16:4).

But at that time He spoke more clearly; now, however, He speaks more enigmatically. He does this because of their utter insensibility. He would not have turned away those who were asking—He who anticipates those who do not ask and gives signs—had He not seen their mindset was evil, deceitful, and their intent treacherous. For consider how full of malice the question itself was. It was their duty to applaud His zeal and diligence; it was their duty to be astonished that He showed such care for the house [of God], yet they bring charges against Him, saying that while it was permitted to trade, it was not permitted to put an end to that trading unless He demonstrated some sign.

What, then, does Christ do? *Destroy this temple, and in three days I will raise it up* (John 2:19). He speaks many such things, which were not clear to those hearing them at the time, but would be clear to those who came after. Why does He do this? So that it might be shown that He foreknew from above what would happen, when it should come to pass and the prediction reached its end; which indeed also happened in the case of this prophecy. For when, as Scripture ^B says, He was raised from the dead, then His disciples remembered that He had said this, and they believed the Scripture and the word which Jesus had spoken (John 2:22). But when it was spoken, some were puzzled as to what could be the meaning of what was said, while others doubted, saying: *Forty-six years this temple was building, and will you raise it up in three days?* And they said forty-six years, indicating the later construction; for the former had been completed in the span of twenty years.

3. Why, then, did He not resolve the enigma and say: "I am not speaking about this temple, but about My own body," instead of allowing the evangelist, when writing the Gospel later, to interpret what was said, while He Himself remained silent at the time? Why, then, did He remain silent? Because they would not have accepted the statement. For if not even the disciples were at that time capable of understanding what was said, much less the crowds. For when, He says, Jesus was raised from the dead, then they remembered and believed the word and the Scripture. For there were two things which until then were standing before them in mystery: one was that of the resurrection, and the other, greater than this, whether He was God who dwelt within; both of which He hinted at by saying: *Destroy this temple, and in three days I will raise it up*—which Paul also says is no small sign of divinity, speaking thus: *Who was designated Son of God in power according to the Spirit of holiness by the resurrection of the dead, Jesus Christ* (Rom. 1:4). And why does He give this sign both there and here and everywhere, now saying: *When I am lifted up* (John 8:28), and *When you lift up the Son of Man, then you will know that I am He* (John 8:28), and now: *There shall no sign be given to it, except the sign of Jonah* (Matt. 12:39), and here again: *In three days I will raise it up*? Because this was truly the thing that demonstrated Him not to be a mere man: to be able to set up a trophy against death, to destroy its long tyranny and its cruel war so quickly. Because of this He says: *Then you shall know*. Then—when? When, having risen, I draw all the world to Myself, then you shall know that even these things I did as God and the genuine Son of God, avenging the insult offered to the Father. But why does He not say what kind of signs were needed to put an end to the things being done wrongly, but instead promised to give a sign? Because by the former He would have angered them more, whereas by this He struck them with greater awe. But nevertheless, they said nothing in response to this; for it seemed to them an incredible thing to say, and they could not endure to even ask, but passed it over as if it were impossible. Yet if they had possessed sense—even if it seemed incredible to them at that time—since He had performed many signs, they ought to have approached and asked, they ought to have requested that the puzzle be solved for them; but being foolish, they did not pay attention at all to the things being said, nor did they listen to the rest with a good mind. Therefore, Christ spoke to them enigmatically.

But that question arises: how did the disciples not know that He must rise from the dead? Because they had not yet been deemed worthy of the grace of the Spirit. Therefore, though they constantly heard the words about the resurrection, they understood nothing, but reasoned among themselves what this could mean. For it was a very strange and paradoxical thing that was being said—that anyone could raise himself, and raise himself in such a way. For this reason, Peter ^C also was rebuked, since, knowing nothing about the resurrection, he said: *Be it far from you* (Matt. 16:22). And not even Christ clearly revealed this to them before the event, so that they would not be scandalized at the beginning by disbelieving what was said, due to its being so paradoxical, and because they did not yet clearly know who He was. For no one would have disbelieved those things proclaimed by the facts; but it was likely that some would disbelieve those things spoken only by words. For this reason, He allowed the statement to remain obscured at first. But when He led them through experience to the truth, then finally He granted the understanding of the words, and such grace of the Spirit, that they received all things at once. For *He*, He says, *will bring all things to your remembrance* (John 14:26). For they who had abandoned all reverence for Him in a single evening, and had fled, and declared they did not even know Him—they would hardly have remembered the things that had occurred and been said over the entire time, if they had not enjoyed the great grace of the Spirit. And if they were destined to hear from the Spirit, you ask, what need was there for them to be with Christ, since they were not going to retain what was said? Because the Spirit did not teach, but reminded them of what Christ had already said beforehand. And it contributes not a little to the glory of Christ that they were referred to the memory of the things said to them. Indeed, at the beginning, the descent of the grace of the Spirit was given by the bounty of God—and such grace was so bountiful and great!—but later, it was by their own virtue that they retained the gift. For they displayed a brilliant life, and much wisdom, and great labors; they laughed at the present life, and considered human things as nothing, but became superior to all, and like some light eagles flying on high, they were drawn through their works toward Him who is in heaven, and through these they possessed the ineffable grace of the Spirit. Let us, therefore, imitate them and not extinguish our lamps.

we shall be compelled to abide outside the bridal chamber. For it is impossible, I say, it is impossible, even though we perform a thousand good works, to enter the portals of the kingdom without almsgiving. Let us therefore exhibit it with great liberality, so that we may enjoy the ineffable blessings, which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and power always, both now and ever, and to the ages of ages. Amen.

HOMILY XXIV.

24. *And when he was at Jerusalem at the Passover... many believed in his name.*

Some of the men of that time indeed held to error; others embraced the truth; yet many of these latter retained it but for a short time, and eventually fell away from it. These the Christ sub-indicated, when he compared them to seeds that did not cast down deep roots, but placed them upon the surface of the earth, which he said quickly perish. These too the evangelist here commemorates when he says: *And when he was at Jerusalem at the Passover during the feast, many believed in his name, when they saw his signs which he did. But Jesus himself did not entrust himself to them.* The disciples were firmer, who approached moved not only by signs, but also by doctrine. For signs drew the cruder sort, whereas reason drew those gifted with prophecy and instruction. Whosoever, therefore, were captivated by doctrine, these were firmer than those who followed signs; and these Christ also called blessed, saying: *Blessed are they that have not seen, and yet have believed* (John 20:29). That they were not genuine is proved by what follows: *But Jesus himself did not entrust himself to them.* Why? Because he knew all things, 25. *and because he had no need that anyone should bear witness concerning man, for he himself knew what was in man.* That is, he cared not for words, he who penetrates into the very hearts and minds; and since he knew their fervor to be temporary, he did not entrust himself to them as to perfect disciples: he did not hand over all doctrines to them, as if they had firmly embraced the faith. Now, to know the things that are in the hearts of men is the prerogative of Him only *who fashioneth their hearts one by one* (Ps. 33:15), namely, God alone. For *thou alone knowest the hearts,* he says (1 Kings 8:39). He needed no witnesses to know the minds he had formed; and therefore he did not trust their temporary faith. For men, who know neither the present nor the future, often say and entrust everything without any fear to those who approach deceitfully and will depart a little later. But Christ not so; for he knew their secrets all thoroughly. Such are many now, who indeed have the name of faithful, but are versatile and inconstant. Therefore Christ does not entrust himself to them, but hides most things from them. For just as we do not trust just any friends, but true ones; so also God. Hear then what Christ says to the disciples: *No longer do I call you servants; for you are my friends.* Whence, and why? *Because all things that I have heard from my Father, I have made known to you* (John 15:15). For this reason he did not give signs to the Jews who asked for them, because those men sought them while tempting him. Are not those who seek signs now, as of old, also tempting? For there are even today those who seek and say, "Why are not signs performed even now?" If thou art as faithful as thou ought to be, if thou lovest Christ as is right, thou hast no need of signs; for these are given to the faithless. Why, thou wilt ask, were they not given to the Jews? They were surely given; and if at any time they asked and did not receive, that was done because they did not ask these things in order to be delivered from infidelity, but in order to confirm themselves the more in wickedness.

(Chap 3) 1. *And there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2. the same came to Jesus by night.* This man even in the middle of the Gospel seems to defend Christ; for he says, *Doth our law judge any man, unless it first hear from him?* (John 7:51). Against him the Jews were indignant, saying: *Search and see, for out of Galilee a prophet hath not arisen* (Ibid. v. 52). After the cross also he took great care for the burial of the Lord's body. *Nicodemus came,* it says, *who had come to the Lord by night, bringing a mixture of myrrh and aloes, about a hundred pounds* (John 19:39). This man was even then well-affected toward Christ, yet not as much as was right, nor with the spirit that was fitting, but was still held fast by Jewish weakness. Therefore he came at night, because he feared to do so by day. But the benign God neither repelled him, nor rebuked him, nor deprived him of his doctrine; but with great gentleness speaks to him and opens to him sublime dogmas; enigmatically indeed, yet he does open them. For he was much more worthy of pardon than those who were doing the same thing maliciously. For they are worthy of every excuse; whereas he indeed needed correction, but not so much. Why therefore did the evangelist say nothing of the sort about him? He said indeed elsewhere, that many of the rulers believed in him (John 12:42); but because of the Jews they did not confess him, lest they should be cast out of the synagogue. Yet here he sub-indicated all these things through his coming by night. What therefore does he say? *Rabbi, we know that thou art a teacher come from God: for no one can do these signs that thou doest, unless God be with him.* He has this opinion of Christ, and speaks of him as of a prophet, conjecturing nothing high from the signs. *We know,* he says, *that thou art a teacher come from God.* Why therefore dost thou come by night and secretly to him who speaks divine things, because he comes from God? Why dost thou not speak with confidence? Yet Jesus did not say this, nor rebuke him: *For a bruised reed he will not break, and smoking flax he will not extinguish* (Isa. 42:3; Matt. 12:20). He will not cry, he says, nor will he shout (Matt. 12:19); and again, *I came not to judge the world, but to save the world* (John 12:47). *No one can do these signs that thou doest, unless God be with him.* Still he has human thought about Christ.

He yet speaks according to the opinion of the heretics, believing him to be acted upon and in need of the help of others to perform the things he performed, saying: What then of Christ? See the greatness of his condescension! He did not say, "I have no need of the help of others," but, "I do all things with authority." For I am the genuine Son of God, and possess the same power as the One who begot me. He declined, however, to say this for the time being, because it was a harsh thing to the hearer. For what I am always saying, this I will say now, that what Christ was anxious to do was not so much to reveal his own dignity for the time being, as to persuade them that he did nothing contrary to the Father. For this reason, in his words he is often seen to be temperate, but in his deeds he does not do so. For whenever he works miracles, he does all things with authority, saying: *I will; be thou made clean* (Matt. 8:3). *Arise, take up thy bed* (Mark 2:11). *Stretch forth thy hand* (Mark 3:5). *Thy sins are forgiven thee* (Matt. 9:2). *Hold thy peace, be thou stopped* (Mark 4:39). *Take up thy bed, and go into thy house* (Mark 2:11). *I say to thee, thou evil spirit, go out of him* (Mark 9:25). *Be it done to thee as thou wilt* (Matt. 15:28). *If any man shall say to you anything, say that the Lord hath need of them* (Matt. 21:3). *This day thou shalt be with me in paradise* (Luke 23:43). *You have heard that it was said to them of old: Thou shalt not kill. But I say to you, that whosoever is angry with his brother without cause, shall be in danger of the judgment* (Matt. 5:21, 22). *Come ye after me, and I will make you to be fishers of men* (Matt. 4:19). And everywhere we see his authority to be great. For in deeds, no one could take hold of what was being done. How could they? For if the things said did not result in reality, and did not achieve the end he commanded, one might have said that the commands were the result of madness; but since they did so result, the truth of the outcome of the deeds silenced them even against their will. But in his words, they could often, according to their own shamelessness, accuse him of madness. This is what he does now with Nicodemus; he speaks openly of nothing high, but enigmatically leads him on from his lowliness, teaching that he is sufficient unto himself for the display of his miracles. For the Father begot him perfect, and sufficient unto himself, and having nothing imperfect. But let us see how he establishes this very thing. He said: *Rabbi, we know that thou art come a teacher from God, for no man can do these signs which thou dost, unless God be with him.* He thought he had said something great, having said this about Christ. What then does Christ do? Showing that he had not even stepped upon the threshold of the correct knowledge, nor stood in the vestibule, but was still wandering somewhere outside of the kingdom—and he himself, and whoever else says these things—and had not yet looked into the true knowledge, he who holds this opinion about the Only-Begotten, what does he say? *Amen, amen I say to thee, unless a man be born again, he cannot see the kingdom of God* (John 3:3). That is to say: Unless you are born from above, and receive the precision of the doctrines, you are wandering somewhere outside, and are far from the kingdom of heaven. But he does not say it thus clearly; but in order to make the statement less burdensome, he does not address this to him openly, but speaks indefinitely: *Unless a man be born again*, saying as it were, that if it be you, or whosoever else holds such things about me, he is outside the kingdom. For if he were not wishing to establish this when he said these things, the response would be out of harmony with what was said. The Jews, therefore, if they had heard this, would have laughed and departed; but this man shows in this very thing his love of learning. For this is why Christ often speaks obscurely, wishing to arouse his hearers to questioning, and to make them more attentive. For that which is clearly said often escapes the hearer, but that which is obscure makes him more inquisitive and earnest. What he says is of this kind: Unless you are born from above, unless you partake of the Spirit through the laver of regeneration, you are not able to have the proper opinion about me. For this opinion is not spiritual, but soulish. But he did not say it this way, declining to strike him—as he had contributed what he could and said as much as was permitted—but he leads him on unsuspectingly to the higher knowledge, saying: *Unless a man be born again.* The word *again* here, some say [means] from heaven, others from the beginning. For one not thus born, he says, is not able to see the kingdom of God; showing himself here, and revealing that this is not the only thing seen, but that we need other eyes to see Christ. Having heard this, Nicodemus says: *How can a man be born when he is old?* (John 3:4). You call him Rabbi, and say he has come from God, and you do not receive what is said, but utter a phrase bringing in many troubles to the teacher? For this "How" is the questioning of those who do not strongly believe, who are still of the earth. Since even Sarah laughed for this reason, because she said "How," and many others having sought this, fell away from the faith.

3. Thus also heretics remain in their heresy, seeking this word in many places; some saying, "How was he incarnate?" others saying, "How was he born?" and subjecting that infinite essence to the weakness of their own reasoning. These things, then, those who know must flee—this untimely curiosity. For neither will they who ask these things know the "How," and they will fall away from the true faith. For this reason this man also, being in doubt, seeks the manner (for he understood that the statement was directed even at him), and is troubled, and dizzy, and is in perplexity; having come as if to a man, but hearing things greater than those from a man, and such as no one ever heard; and he is aroused for the time being toward the height of what is said, but is darkened, and does not stand, being carried about everywhere and constantly falling from the faith. Therefore he persists in establishing the impossible, so as to call him into a clearer teaching. *Can a man*, he says, *enter into his mother's womb a second time and be born?* See how, when one entrusts spiritual things to his own reasoning, he speaks ridiculous things, and seems to rave and be drunk, when he inquires into things contrary to what seems good to God, and does not accept the assent of faith. He heard of a spiritual birth, and did not understand it as spiritual, but dragged the saying down to the lowliness of the flesh, and thus hung so great and high a mystery upon natural sequence. For this reason he fashions for himself nonsense, and ridiculous difficulties. Hence also Paul said, that *the sensual man perceiveth not the things that are of the Spirit* (1 Cor. 2:14). Nevertheless, even in this he preserves the reverence that is in Christ.

here also Nicodemus preserves his reverence for Christ. For he did not ridicule what was said, but, thinking it impossible, held his peace. For two things could cause doubt: such a birth, and the kingdom. For the name of the kingdom had not yet been heard among the Jews, nor a birth of this kind. But for the present he lingers on the former, which was what especially agitated his mind.

Divine matters are not to be scrutinized by human reasoning. Evil habits darken the mind. The losses of riches; the blessings of almsgiving.

Knowing these things, let us not scrutinize divine matters by human reasoning, nor refer them to the natural order of things, nor subject them to natural necessity; but let us think of all things piously, believing the words of Scripture. For the curious investigator gains nothing, and besides the fact that he will not find what he seeks, he will also pay extreme penalties. You hear that the Father has begotten: believe what you have heard; but do not ask how, nor on that account deny the birth: for this would be the height of wickedness. For if Nicodemus, upon hearing of the birth—not the ineffable one, but this birth according to grace—because he thought nothing great of it, but imagined only human and earthly things, was cast into doubt and darkness: those who curiously scrutinize and investigate that tremendous birth, which surpasses all reason and mind, of how much punishment are they worthy? For nothing produces such great darkness as human reason, which always speaks of earthly things and does not admit of heavenly illumination. It revolves, indeed, in muddy and earthly thoughts. Therefore, we have need of streams from above, so that, once the mud is deposited, whatever is pure in the mind may be carried upward and mingled with divine dogmas. That, however, happens when we show both an upright soul and a righteous life. For it is possible—it is truly possible—for our mind to be obscured not only by untimely curiosity, but also by the depravity of our morals. For this reason, Paul said to the Corinthians: ^A I gave you milk to drink, not food. For you were not yet able; but neither even now are you able: for you are still carnal. For where there is among you zeal, and strife, and divisions, are you not carnal? (1 Cor. iii, 2, 3). In the Epistle to the Hebrews also, and in many other places, this is said by Paul to be the cause of depraved doctrines. For a soul given over to the passions cannot behold anything great or noble; but, as if troubled by some eye-sore, it is subject to the densest darkness. Let us therefore purify ourselves, let us be illuminated by the light of knowledge, so that we may not cast seed among thorns. What this abundance of thorns is, you know, even if we are silent. For you have often heard Christ calling the care of the present life and the deceitfulness of riches by the name of thorns; and rightly so. For just as those thorns are fruitless, so are riches; as they lacerate those who touch them, so do these vices lacerate the soul: and just as thorns are easily consumed by fire and are hateful to the farmer, so are worldly things; and just as in thorns vipers and scorpions are hidden, so also in the deceit of riches. But let us send in the fire of the Spirit, that we may both consume the thorns and put the wild beasts to flight, so that we may prepare a clean field for the Farmer; and then let us irrigate it with spiritual streams. Let us plant the fruit-bearing olive, ^B a most gentle tree, ever-green, illuminating, nourishing, and conducive to health. Almsgiving has all these things within itself, which is as a seal to those who possess it. Not even death itself dries up this tree, but it stands always illuminating the mind, fostering the sinews of the soul, preserving it in full strength, and rendering the soul more robust. If we possess it perpetually, we shall be able to see the Bridegroom with confidence ^C and to enter into the nuptial chamber; may it be our lot to attain this, through the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory, together with the holy Spirit, now and always, and unto ages of ages. Amen.

HOMILY XXV.

^D 5. Jesus answered: Amen, amen, I say to thee, unless a man be born again of water and the Spirit, he cannot enter into the kingdom of God.

1. Little children go to their teachers every day, receive their lessons, and recite them, and never make an end of doing this; nay, they even add the nights to the days, and you compel them to do this for the sake of fleeting things. We, however, do not require of you, who are in a more perfect age, what you demand of your children. For we do not exhort you to attend the assembly and listen every day, but only twice in the week, and that only for a brief part of the day, so that we may lighten the labor. Therefore we extract the words of the Scriptures for you little by little, so that you may be able to grasp them more easily, and to deposit them in the storehouses of your mind, and to retain them in your memory, so that you may be able to relate them to others. Unless, perhaps, someone is altogether very sleepy and slothful and duller than a little child. Let us take, therefore, the sequence of the words; for Nicodemus, slipping into lower thoughts and depressing Christ’s saying to an earthly birth, and saying that it was impossible for an old man to be born again, Christ explains the mode of that birth more clearly, which would indeed be difficult to understand for one who questioned in a carnal manner, yet which could lift up the questioner from this abject thought. For what does He say? Amen, amen, I say to thee, unless a man be born of water and the Spirit, he cannot enter into the kingdom of God; that is: You indeed say this is impossible, but I say it is altogether possible; nay, that it is even necessary, and without it no one can be saved. For the things that are necessary, God has made very easy for us. For earthly birth, indeed, is according to the flesh and from dust: wherefore it is excluded from heavenly things; for what has the earth in common with heaven? But this one, from the Spirit, easily opens those heavenly vaults to us. Hear, all you who are not yet illuminated, tremble, groan: for the threat is tremendous, the sentence is terrible; He says that he who is not born of water and the Spirit, cannot enter into the kingdom of heaven. For he who has not yet received the dominion of death, that of the curse, and that of corruption, has not yet received the Master’s token; a stranger he is and alien; he has not—

the royal seal. Unless one, He says, is born of water and the Spirit, he cannot enter into the kingdom of heaven. But Nicodemus did not understand even this. For there is nothing worse than to entrust spiritual things to human reasoning. This is what prevented even him from imagining anything lofty and great. For this reason we are called believers, so that, abandoning the weakness of our earthly reasoning, we might ascend to the height of faith, and entrust the greater part of our blessings to this teaching—which, if Nicodemus had done, the thing would not have seemed impossible to him. What then does Christ do? Drawing him away from this low-creeping thought, and showing that He is not speaking of this birth, He says: Unless one is born of water and the Spirit, he cannot enter into the kingdom of heaven. He spoke these things, wishing to draw him to faith by the fear of the threat, and to persuade him not to think the matter impossible, and striving to make him depart from the imagination concerning carnal birth. I am speaking of a different birth, He says, O Nicodemus; why do you drag the word down to the earth? Why do you subject the matter to the necessity of nature? This place is higher than such pains; it has nothing in common with you; for this is indeed also called a birth, but it shares only in the name, while it differs in the reality. Remove yourself from common habit; I am introducing another delivery into the world; I desire men to be born in another way; I have come bringing a strange manner of creation. I fashioned from earth and water; the thing fashioned did not become useful, but the vessel was distorted. I no longer wish to fashion from earth and water, but from water and the Spirit. And if anyone asks, "How from water?" I also ask, "How from earth?" For how was the clay divided into different parts? How was the underlying substance of one kind (for it was earth alone), yet the things generated from it various and manifold? Whence came bones, and nerves, and arteries, and veins? Whence membranes, and organic vessels, and cartilages, and tunics, liver, and spleen, and heart? Whence skin, and blood, and phlegm, and bile? Whence such varied operations? Whence varied colors? For these are not of earth, nor of clay. How does the earth, receiving seeds, sprout, while flesh, receiving seeds, rots? How does the earth nourish the things cast into it, while flesh is nourished by these, but does not nourish them? Such as the earth that, receiving water, makes wine; while the flesh, often receiving wine, changes it into water. Whence then is it clear that these are from the earth, the earth being contrary to the body, according to what has been said? By reasoning I cannot find it, but by faith alone I accept it. If, therefore, things that happen and are felt every day require faith, much more do those things that are more ineffable and spiritual than these. For just as the earth, inanimate and motionless, was empowered by the will of God, and so many wonders were wrought from it, so also, the Spirit being present to the water, all these paradoxes that transcend reasoning easily come to pass.

2. Do not, therefore, because you do not see them, disbelieve; for you do not see the soul, and yet you believe that you have a soul, and that the soul is something other than the body. But Christ did not lead him from this example, but from another. For this, even if it is incorporeal—the soul, I mean—He did not bring forward, because he was still in a duller state. He sets forth another example, which has neither any communion with the density of bodies, nor has it ascended to the nature of incorporeal things; which is the movement of the wind. And He begins first from the water, which is thinner than earth, but thicker than the wind. For just as in the beginning earth was the underlying element, but the whole was the work of the Fashioner, so also now water is the underlying element, but the whole is of the grace of the Spirit; and then indeed man became a living soul, but now a life-giving Spirit. And great is the difference between both. For the soul does not provide life to another, but the Spirit not only lives of Himself, but also provides this to others. Thus, at least, the apostles even raised the dead. And then indeed, the creation having taken place, man is fashioned afterward; but now the opposite: for before the new creation the new man is created. For he is born first, and then the world is transformed. And just as from the beginning He fashioned him whole, so also now He creates him whole. And then indeed He says, Let us make a helper for him; here, however, there is nothing of the kind. For he who has received the grace of the Spirit, of what other helper will he have need? He who is numbered in the body of Christ, what need of alliance has he henceforth? Then He made man in the image of God, now He has united him to God Himself; then He commanded him to rule over fish and beasts, now He has raised our firstfruits above the heavens; then He gave paradise as a dwelling, now He has opened heaven to us; then he was fashioned on the sixth day, because the age was also about to be completed; but now on the first day and at the beginning, when also the light was. From all which it is clear that what was being performed was of a different, better life, and of a state having no end. The former fashioning was from earth, that of Adam, and from the side the one after that, that of the woman, and from seed the one after that, that of Abel; but yet we are not able to attain to any of these, nor to represent in word the things that came to pass, although they are most gross. How then shall we be able to give accounts of the intelligible birth through baptism, which is far higher than these, and to demand reasoning for this wondrous and paradoxical delivery? For even angels stand by while this birth is happening. But no one could speak the manner of that wondrous birth through baptism. And they stand by, performing nothing, but only seeing the things that are being done. Father and Son and Holy Spirit works all things. Let us therefore be persuaded by the word of God; for it is more trustworthy than sight. For sight is often deceived, but that word is impossible to fail. Let us therefore be persuaded by it. For the One who brought into being things that were not would reliably speak also concerning their nature. What then does this say? That what is being performed is a birth. And if anyone should say to you, "How?" shut his mouth with the word of Christ, which is the greatest and clear proof. And if any one asks, for what purpose has water been adopted? Let us also ask in return: For what purpose was the earth, at the beginning, brought forward for the fashioning of man? For that it was possible for Him to make man even without the earth is clear to everyone. Do not therefore be overly curious.

^A That the water is necessary, you may learn from this: when once the Spirit had descended before the water, the Apostle did not stop there, but in order to show that this is necessary and not superfluous, see what he says: "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" (Acts X, 47). What need, then, is there of water? I will now tell you, to open to you the hidden mystery. For there are indeed other secret reasons for the matter, but for the present I will tell you one of many. What is it? In this symbol are celebrated divine things, burial and mortification, resurrection and life, and all these happen simultaneously. For as in a sepulcher we submerge our heads in the water, the old man is buried and descends altogether; then, as we emerge, the new man rises up. For just as it is easy for us to be submerged and then to emerge, so it is easy for God to bury the old man and to introduce the new. This happens three times, so that you may learn that the power of the Father and of the Son and of the Holy Ghost fulfills all these things. And that these things are not said by conjecture, hear Paul saying: "We are buried with him by baptism into death" (Coloss. II, 12); and again, "Our old man is crucified with him" (Rom. VI, 6); and again, "We have been planted together in the likeness of his death" (Ibid. V, 5). And not only is baptism called a cross, but the cross is also called baptism. "With the baptism that I am baptized withal shall ye be baptized" (Mark X, 39); and again, "I have a baptism to be baptized with, which ye know not" (Luke XII, 50). For just as we easily are baptized and emerge, so He also, having died when He willed, rose again; nay, much more easily, even though He remained for three days by a mystery and economy.

^B Having thus been counted worthy of such mysteries, let us exhibit a life worthy of the gift, a most excellent conduct. But you who have not yet been counted worthy of these things, do everything that you may be counted worthy, that we may become one body, that we may be brothers. For as long as we are separated in this respect, even if one should be a father, or a son, or a brother, or whoever he may be, he is not yet a true kinsman, since he is estranged from the heavenly kinship. For what use is there in the conjunction of the earthy race, when we are not spiritually joined? What profit is there in earthly affinity, when we are strangers in the heavens? For a catechumen is a stranger to the faithful. For he does not have the same head, he does not have the same father, he does not have the same city, he does not have food, he does not have clothing, he does not have a table, but all things are separated. For to the one, all things are on earth; to the other, all things are in heaven: to the one, Christ is king; to the other, sin and the devil: to the one, Christ is delight; to the other, corruption. His clothing, too, is the work of worms; the other's is the Lord of angels: his city is the earth; the other's is heaven. Since, therefore, we have nothing in common, in what, I ask, shall we communicate? But do we not come from the same birth, from the same womb? But not even this is sufficient for a genuine kinship. Let us strive, therefore, that we may be citizens of the heavenly city. How long do we remain in exile, when it is our duty to regain our ancient fatherland? For the danger is not regarding a thing of no value. But if it should happen—which God avert—that we be snatched hence by an unexpected death while uninitiated, even if we were endowed with a thousand goods, nothing else will await us than gehenna and the poisoned worm, the unquenchable fire, and indissoluble chains. But God forbid that any of my hearers should experience that punishment! Which we shall avoid, if, being counted worthy of the holy mysteries, we lay up gold, silver, and precious stones for a foundation. For thus shall we be able to appear rich when we depart thither, when we have not left our money here, but have transferred it to those safe treasuries through the hands of the poor; when we have given a loan to Christ. We owe much there, not money, but sins. Let us therefore lend money to Him, that we may obtain remission of sins. For He is the One who judges. Let us not despise Him here, hungry, so that He may not despise us there. Let us clothe Him here, so that He may not leave us naked of His patronage. If here we have given Him something to drink, we shall not say with the rich man: "Send Lazarus, that he may dip the tip of his finger in water, to cool our tongue that is burning" (Luke XVI, 24). If we receive Him into our house here, He will prepare many mansions for us there. If we visit Him when He is detained in prison, He too will free us from our chains. If we have received Him as a guest, He will not despise us, who are strangers and guests in the kingdom of heaven, but will render us partners of the heavenly city. If we visit Him when He is sick, He will quickly deliver us from our infirmities. Let us therefore, who receive great things for small gifts, give those few things, that we may gain the greatest. There is still time, let us sow, that we may reap. For when winter arrives, when the sea is no longer navigable, then it will no longer be in our power to trade. And when will the winter be? When that great and manifest day arrives. For then we shall no longer sail this bitter and spacious sea: for the present life is like a sea. Now is the time for sowing, then for reaping and for profit. If anyone does not cast his seeds in the time of sowing, if he should sow at the time of harvest, he will surely be ridiculous. If it is the time for sowing, it is not for gathering, but for sowing. Let us disperse, therefore, that we may gather; let us not be eager to gather now, lest we lose the harvest. For this present time, as I have said, calls us to sowing and to giving out, not to gathering and storing. Do not, therefore, let the opportunity pass, but let us cast the seed abundantly, nor let us spare our goods in any way, that we may receive them back with interest, by the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father be the glory, together with the Holy Spirit, for ever and ever. Amen.

Homily XXVI

6. *That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.*

1. The only-begotten Son of God has deemed us worthy of great mysteries; great, and such as we were not worthy of, but such as it was fitting for Him to bestow. For if one were to consider our worthiness, we were not only unworthy of the gift, but liable to punishment and vengeance. But since He did not look to this, He not only delivered us from punishment, but has also granted us a life far more brilliant than the former one; He has brought us into another world, He has created another creature. *For if anyone is in Christ, he is a new creature* (2 Cor. 5. 17), he says. What new creature? Hear Him saying: *Unless one is born of water and the Spirit, he cannot enter into the kingdom of God.* We were entrusted with paradise, and we did not show ourselves worthy of the life in it, and He has led us up to the heavens. In the first instance we were not found faithful, and He entrusted us with greater things: we could not abstain from one tree, and He provided the luxury above; we did not endure in paradise, and He opened the heavens to us. With good reason did Paul say: *O the depth of the riches and wisdom and knowledge of God!* (Rom. 11. 33). No longer a mother, no longer birth pangs, nor sleep, nor sexual intercourse and bodily unions; henceforth the construction of your nature is woven from above, from the Holy Spirit and water. But water is assumed, becoming a womb for the one being born. For what the womb is to the embryo, the water is to the believer; for in the water he is fashioned and formed. For initially it was said: *Let the waters bring forth creeping creatures of living souls* (Gen. 1. 20); but from where the Lord stepped into the streams of the Jordan, the water brings forth no longer creeping things of living souls, but rational and Spirit-bearing souls. And what is said about the sun, that *like a bridegroom coming forth from his chamber* (Ps. 18. 6), this would be more appropriate to say regarding the believers. For they cast forth rays much more brilliant than his. But that which is fashioned in the womb requires time; in the water it is not so, but in one moment all things come to pass. For here, where life is perishable and has its beginning from bodily corruption, the one being born is tardy (for such is the nature of bodies: by time they arrive at perfection); but in the case of spiritual things it is not so. Why? Because the things created are made perfect from the beginning. But since Nicodemus, hearing these things, was continually troubled, observe how He opens to him the mystery hidden until now, and makes clear what was hitherto unclear to him, saying: *That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.* He leads him away from all sensible things, and does not allow his eyes to peer into the divine mystery. For we are not discussing flesh, He says, but Spirit, O Nicodemus. Thus far He had guided him by this word toward the things above. Therefore, do not seek anything of the sensible; for the Spirit would not appear to these eyes; nor think that the Spirit gives birth to flesh.

How then, one might perhaps say, was the Lord’s flesh born? Not from the Spirit alone, but also from the flesh. For this reason Paul, declaring this, said: *Born of a woman, born under the law* (Gal. 4. 4). For the Spirit fashioned Him thus, yet not from nothing: for what need was there of the womb? But from the virginal flesh; but how, I cannot explain. Now this has happened, so that no one might think that what is born is foreign to our own nature. For if, even with this having occurred, there are some who disbelieve in such a birth, had He not partaken of the virginal flesh, from what impiety would these not have fallen? *That which is born of the Spirit is spirit.* Do you see the worthiness of the Spirit? For He appears to be doing the work of God. Above, indeed, He was saying that *they were born of God*; here, however, that the Spirit gives them birth. What is born, He says, of the Spirit, is spirit. What He means is this: He who is born of the Spirit is spiritual. For here He is not speaking of birth according to essence, but according to honor and grace. If, therefore, the Son also is thus born, what more will He have than men who are so born? And how is He the only-begotten? For I also have been born of God, but not of His essence. If, therefore, He Himself is not of the essence, how does He differ from us in this regard? And He will be found to be even inferior to the Spirit. For such birth comes from the grace of the Spirit. Does He then, in order to remain Son, require the help of the Spirit? And how do these things differ from Jewish doctrines? Therefore, having said that Christ, *That which is born of the Spirit is spirit*; since he saw him troubled again, He leads the discourse to a sensible example. Do not marvel, He says, because I said to you, *You must be born again. The spirit blows where it wills.* For by saying, *Do not marvel*, He indicates the disturbance of his soul, and leads him to a level more refined than that of bodies. For He had led him away from carnal things by saying, *That which is born of the Spirit is spirit.* But since he did not know what it is that He says, *That which is born of the Spirit is spirit*, He henceforth transfers him to another image, neither leading him into the density of bodies, nor discussing purely about incorporeal beings (for he could not hold it while hearing), but having found something intermediate between body and incorporeal, namely the movement of the wind, from there He leads him up. For concerning it He says that *you hear his voice, but you do not know from where he comes, and where he goes.* And if He says, *Where he wills he blows*, He does not say this as if the wind has some faculty of choice, but to signify its movement which is from nature, which is unhindered and happens with authority. For Scripture is accustomed to speak thus even about inanimate things, as when it says: *For the creature was subjected to vanity, not willingly* (Rom. 8. 20). Therefore, *Where he wills he blows* is to signify his uncontainability, and that he is diffused everywhere, and no one is able to block him from being carried hither and thither; but he is scattered with great authority, and no one is able to alter his force.

2. *And you hear his voice*; that is, the roaring, the noise; *but you do not know from where he comes, and where he goes. So is everyone who is born of the Spirit.* Here is the conclusion. If of this wind, which you perceive by sense, by hearing, and by touch, you cannot explain the force, nor the way...

from which it comes, being ignorant of the divine Spirit's operation, though you hear its sound; then: ^A “Where it wills, it blows,” refers to the power of the Paraclete. And it is this: If no one restrains the wind, but it goes where it wills, how much more will the operation of the Spirit be able to be restrained neither by the laws of nature, nor by the terms of bodily generation, nor by any other such thing. That what was said about the wind, “You hear its sound,” is clear from what follows. For he would not have said to an unbeliever who did not know the operation of the Spirit, “You hear its sound.” Just as the wind does not appear, even though it gives forth a sound, so neither is the spiritual generation perceived by bodily eyes. And yet the wind is a body, albeit a very thin one: for that which is subject to sense is a body. If therefore you do not fret that you do not see the body, and do not on that account deny that it exists; why are you troubled when hearing about the Spirit, and demand so many proofs, when you do not do so with regard to the body? What then of Nicodemus? He still remains in the Jewish pettiness, though he has received so manifest an example. To him, asking even now with doubt, “How can these things be?” Christ speaks more vehemently, ^B 10. “Are you the master in Israel, and know not these things?” See how nowhere does He accuse him of malice, but rather of stupidity and simplicity. And what, one might say, has this generation in common with Jewish matters? But what, I ask, is not in common? For the formation of the first man, and the woman brought forth from his side, as well as the barren women, and those things which were accomplished through the waters, namely in the fountain from which Elisha drew out the iron; those in the Red Sea, which the Jews crossed; those in the pool which an angel used to stir, and those which pertain to Naaman the Syrian, who was cleansed in the Jordan: these, I say, all were foreshadowing a future generation and purification; and the sayings of the prophets were also indicating this manner of birth, for example: “Generation to come shall be announced to the Lord, and they shall announce His righteousness to the people who shall be born, whom the Lord has made” (Ps. XXI, 30); and that, “Your youth shall be renewed like the eagle’s” (Ps. CXXII, 5); and, “Be enlightened, O Jerusalem: behold your King comes” (Is. LX, 1); and, “Blessed are they whose iniquities have been remitted” (Ps. XXXI, 1). And Isaac also was a figure of this generation. For tell me, O Nicodemus, how was he born? Was it by the law of nature? By no means. Therefore, there was a certain intermediate mode between this generation and that; for the former is from sexual intercourse, but this One was not born from bloods. I truly will demonstrate that not only this generation, but also that from the Virgin, were foretold in these ways. For because no one was easily going to believe that a virgin gives birth, first the barren, then not only the barren, but also the elderly gave birth: ^C although it is far more wonderful for a woman to be created from a rib; but because that was very ancient, another new mode of giving birth followed, namely that of the barren, which preceded the faith of the virgin birth. Calling these things to Nicodemus's memory, He was saying: “Are you the master in Israel, and know not these things? What we know we speak, and what we have seen we testify, and no one receives our testimony.” He subjoined these things, and from elsewhere again is rendering his words worthy of faith, and accommodating Himself to his weakness. What is it that he says? “What we know we speak, and what we have seen we testify.” Because sight provides us with more faith than other senses, and when we wish to persuade, we speak thus: “We did not perceive it by hearing, but saw it with our very eyes.” Therefore Christ addresses him in a human manner, and hence grants faith to His words. And that the matter is so, and that He wishes to declare nothing else, nor does He understand a sensible vision, is clear from this. For after He had said, “What is born of the flesh is flesh, and what is born of the Spirit is spirit,” He subjoined, “What we know we speak, and what we have seen we testify.” But this had not yet come to pass. Why then does He say, “What we have seen”? Is it not manifest that He is speaking of accurate knowledge, which cannot err? “And no one receives our testimony.” That “What we know,” He says either about Himself and the Father, or about Himself alone. That indeed, “No one receives,” is not of one now fretting, but of one narrating what is taking place. For He did not say: “What could be more senseless than you, who do not admit those things which are so accurately announced by us?” but displaying every gentleness in deeds and words, He speaks nothing of the kind; but with a mild word He foretells what was about to happen, training ourselves from this also to the highest gentleness, so that when we address some people, and do not even persuade them, we do not take it indignantly. For he who is indignant is not accustomed to achieve anything, but rather turns one away from possessing faith. Therefore, it is necessary to abstain from anger: and to render that which we say worthy of faith by abstaining, not from anger only, but also from clamor. For clamor is the matter of anger. Let us therefore restrain the horse, that we may cast down the rider; let us cut off the wings of anger, ^D that the evil may not increase. For anger is an acute disease, which can corrupt our souls. Therefore, its entryway must be blocked on all sides. For it would be absurd to be able to tame wild beasts, but to despise our own mind, which has become brutalized. Anger is a vehement fire, which consumes everything: for it both corrupts the body and ruins the soul, and renders a man unpleasant and ugly to behold. Certainly, if an angry person could see himself, he would not need another admonition. For nothing is more unpleasant than an angry face. Anger is a certain drunkenness, indeed worse than drunkenness, and more miserable than a demon. But if we take care not to break out into clamor, we shall find the best way of philosophy. Therefore, Paul enjoins to avoid not only anger, but also clamor: “Let all anger and clamor be taken away from you” (Eph. IV, 31). Let us therefore obey this master of all philosophy: and when we are angry against our servants, let us remember our own sins, and let us be ashamed of their gentleness. For when you load one with reproaches, but he, keeping silent, endures the reproaches; you behave shamefully, he is philosophizing: take this as an admonition. For even if he is a servant, he is yet a man, endowed with an immortal soul, and honored with the same gifts by the common Lord. But if he is our peer in greater and spiritual things, let him…

and to the same ones from our common Master, with no one receiving gifts. If he who is equal to us in greater and more spiritual matters bears so meekly with us because of a certain trivial and petty human superiority, of what forgiveness or what excuse would we be worthy, we who, because of the fear of God, cannot practice philosophy—or rather, do not wish to, as he does for our sake? Reckoning all these things, then, and considering our sins, and the nature of the human race in common, let us strive to speak meekly everywhere, so that, having become humble in heart, we may find rest for our souls, both the present and the future; of which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory together with the holy Spirit, now and always, and for ages of ages. Amen.

Homily XXVII

^A If I have told you earthly things, and you do not believe, how will you believe if I tell you heavenly things? No one has ascended into heaven, but he who descended from heaven, the Son of man, who is in heaven.

1. What I have often said, I will say now, and I will not cease to say. And what is this? That Jesus, being about to touch upon high doctrines, often restrains Himself because of the weakness of those who hear ^B Him, and does not continuously dwell upon words worthy of His majesty, but rather upon those that have condescension. For a high and great thing, even once spoken, is sufficient to reveal that dignity, as far as it is possible for us to hear; but the humbler things, and those near to the understanding of the hearers, if they were not said continuously, would not quickly grasp the low-minded listener. Therefore it is that most of the things said by Him are humbler than the high ones. But in order that this might not again cause some other harm, by keeping the disciple down, He does not simply put forward the weaker things unless He first also states the cause for which He says these things; which indeed He has also done here. For since He had spoken about baptism what He had spoken, and about the birth according to grace that takes place on earth, wishing to descend also to His own birth, that ineffable and ^C secret one, He pauses for the time being and does not descend; then He also states the cause, for which He does not descend. And what is this? The dullness and weakness of those hearing. And hinting at this, He added, saying: If I have told you earthly things, and you do not believe, how will you believe if I tell you heavenly things? So that wherever He may say something moderate and humble, it must be reckoned to the weakness of those who hear. Some, indeed, say that the “earthly things” here are spoken regarding the wind; that is, if I have given an example from earthly things, and you were not convinced even so, how will you be able to learn the higher things? If, however, He should call baptism “earthly” here, do not wonder. For He calls it so either because it is performed on earth, or in comparison to that most awesome birth of His own. For even if this birth is heavenly, yet, when compared to that true one, which is of the essence of ^D the Father, it is earthly. And He well did not say, “You do not understand,” but, “You do not believe.” For when someone is difficult regarding those things which can be grasped through the mind, and does not readily accept them, he might reasonably be accused of folly; but when he does not accept these things, which cannot be grasped by reasoning but by faith alone, the charge is no longer of folly, but of unbelief. Leading him away, therefore, from seeking the things said by reasonings, He attacks him more vehemently, accusing him of unbelief. And if our birth must be received by faith, of what would those be worthy who curiously pry into the birth of the Only-begotten with reasonings? But perhaps someone might say, and for what reason were these things said, if the hearers were not going to believe? Because, even if those did not believe, yet those after them were going to receive them and profit. Attacking him, therefore, most vehemently, He shows from now on that He knows not only these things, but also others much more numerous and greater than these. Whence He also made this known by the continuation, saying thus: No one has ascended into heaven, but he who descended from heaven, the Son of man, who is in heaven. And what is this consistency, you say? The greatest, indeed, and strictly in harmony with what went before. Since he said that “we know Thou art come from God as a teacher,” He refutes this very thing, almost saying: Do not think of Me as a teacher such as most of the prophets, who were from earth. For I am here now from heaven. For no one of the prophets has ascended there; but I dwell there. Do you see how even that which seems to be very high is very unworthy of His majesty? For He is not in heaven only, but is also everywhere, and fills all things. Yet He still speaks to the weakness of the hearer, wishing to lead him up little by little. He did not call His flesh the “Son of man” here, but He named His whole self, so to speak, from the lesser essence now. For this is His custom, to call the whole often from the divinity, and often from the humanity. And as Moses lifted up the serpent in the wilderness, He says, so it is necessary for the Son of man to be lifted up. Again, this seems to hang disconnected from the foregoing, but it also has much continuity. For having spoken of the greatest benefit that has befallen men through baptism, He adds also the cause of this, and that no less, the one through the cross. Just as, therefore, Paul, conversing with the Corinthians, places these benefits together, saying thus: Was Paul crucified for you? or were you baptized into the name of Paul? For these two things, indeed, above all others, show His love for us, both that He suffered for enemies, and that, having died for enemies, through baptism He granted the complete remission of sins.

2. And for what reason did He not say clearly that I am about to be crucified, but referred the hearers to the ancient type? First, so that they might learn that the ancient things are in harmony with the new, and that those are not alien to these; then, that you might know that He was not coming to this against His will, and that no harm comes to Him from the act; and beyond these, so that you might learn that salvation is born for many from this. For so that he might not say, and how is it possible to be saved by believing in the crucified one, when He Himself is held by death, He leads him to the ancient history. For those looking at the bronze serpent, he says, escaped death; much

more will those who believe in the crucified one enjoy a greater benefit. For it is not because of the weakness of the Crucified one, nor because the Jews were superior, that this came to pass, but because God so loved the world, that His living temple is crucified. 15. That whoever believes in Him should not perish, but have eternal life. Do you see the cause of the cross, and the salvation born from it? Do you see the harmony of the figure with the truth? There the Jews escaped death, but a temporal one; here the faithful escape an eternal one. There the suspended serpent healed the bites of the serpents; here the crucified Jesus healed the wounds inflicted by the spiritual dragon. There he who looked with bodily eyes was healed; here he who looks with the eyes of the mind lays aside all sins. There the bronze hung, fashioned in the form of a serpent; here the Dominical body, fashioned by the Spirit. There a serpent bit, and a serpent healed; here death destroyed, and death preserved. But the serpent that destroyed had poison; he who saved, however, was void of poison. The same thing is to be seen now. For the death that destroyed had sin, like the serpent’s poison; but the Lord’s death was immune from all sin, as the bronze serpent was void of poison. For sin, he says, He did not commit, nor was deceit found in His mouth (1 Pet. II, 22). This, therefore, is what Paul signified: Stripping away the principalities and powers, He led them away confidently, openly triumphing over them in Himself (Col. II, 15). For just as a stout athlete, when he throws down a high-minded adversary, wins a more glorious victory, so also did Christ, with the whole world watching, cast down the adversary powers; and having healed those who had been wounded in the wilderness, He delivered them from all the wild beasts by being suspended on the cross. Yet He did not say, “It behooves me to be suspended,” but, “to be exalted.” For that which seemed more tolerable to say, for the sake of the hearer, this He set down, proceeding close to the figure. ^B

He does not say a servant, nor an angel, nor an archangel. And yet, never was such care shown even for a son as God showed for ungrateful servants. Therefore, He predicts the suffering not altogether openly, but obscurely; but the benefit that would come from the suffering He states clearly, "That whoever believes in Him should not perish, but have eternal life." Because He had said that He must be lifted up, and had hinted at death, lest these words should bring sorrow to the hearer, and he should suspect something human about Him, and think that death would be the end and destruction for Him, look how He tempers this when He says that God’s Son has been given, the cause of life, and of eternal life. And He who through His own death was to give life to others, was not to remain long in death. For if those who believe in the crucified one do not perish, much less will that Crucified one Himself perish. For He who removes destruction from others, much more will He Himself be free from destruction; He who imparts life to others, much more will He impart it to Himself. Do you see that faith is required everywhere? For He says that death is the fountain of life. This reasoning the mind does not easily accept, and the Gentiles are even now witnesses of this, receiving it with laughter; but faith, which surpasses the weakness of reason, easily admits and holds this. Whence, then, did God so love the world? From nowhere else than His own benevolence alone.

God's love toward men, how great it is, is proved by the incarnation and passion. Therefore, His death having been hinted at, Christ immediately declared Himself the author of life. 16. For God so loved the world, that He gave His only-begotten Son, that whoever believes in Him should not perish, but have eternal life. This is: Do not marvel that I must be exalted, so that you may obtain salvation. For it seemed so to the Father; and thus He loved you, that He gave the Son for servants, and for ungrateful servants. And yet, no one would do this even for a friend: For constrainedly will one die for a just man (Rom. V, 7). But He used a longer discourse because He was speaking to the faithful; here, however, Christ is briefer, because He was addressing Nicodemus; but with greater emphasis, which is observed in every word. For by these words, *So loved*, and *God the world*, a massive love is signified. For the difference was great, or rather immeasurable. For the immortal and beginningless one, of infinite magnitude, loved those formed from earth and ashes, burdened with countless sins, who were always offending Him, and were ungrateful; these, I say, He loved. And the words that follow are equally vehement; for He adds, *That He gave His only-begotten Son*; not a ser^C

3. Following the benefits conferred by Christ upon men, He commends almsgiving and charity, and rebukes those who, while the poor are neglected, serve luxury. Let us be put to shame for such charity: let us blush at the excess of this kindness. For He, in order to save us, did not spare His own only-begotten Son; we do not spare even money for our own destruction. He gave His only-begotten Son for us; we do not look upon even silver for His sake, and even less for our own salvation. And what excuse is this worthy of? If we see a man undergoing dangers and death for us, we put him before all others, and we count him among our closest friends, and we entrust all our affairs to him, and we say that our goods are his more than our own; nor do we think we are making a worthy return. Yet towards Christ we do not even maintain this level of gratitude. He laid down His soul for us, and because of us shed His precious blood, we, I say, who were not even good; yet we do not pour out our money even for our own salvation; but we despise Him who died for us, both as naked and as a stranger. Who will deliver us from the future punishment? For if we do not judge ourselves, shall we not carry the reckoning? Shall we not condemn ourselves to the fire of Gehenna, because we have despised Him who laid down His soul for us, even as He was wasting away with hunger? And why do I mention money? For if we had a thousand souls, would it not be necessary to lay them all down for Him? Even if we had done so, we would not have done anything worthy of such a benefit. For he who first offers a benefit, carries with him a manifest token of goodness: but he who is affected by the benefit, whatever he may eventually give, he is paying a debt, not initiating a favor; especially when the Benefactor bestows gifts upon enemies, and the one who receives the benefit bestows his own gifts upon the Benefactor again. But we do not

reproach, if you adorn the body but leave the soul neglected. Harlots also pursue this kind of adornment; and their garments are often more expensive and brighter than yours. But the beauty of the soul resides only with those who live in virtue. I say these things constantly, and I will not cease saying them, for I am not so much concerned for the poor as I am for your souls. For even if they do not receive help from us, they will have some consolation from elsewhere; or if they have no consolation and perish from famine, the loss to them is not great. For what harm did poverty and wasting away with hunger do to Lazarus? But no one will deliver you from Gehenna unless you receive help from the poor. We shall speak these same words to the rich man, who is being roasted continuously and finds no consolation. But may it not be so, may no one ever hear these words, but may they go to Abraham’s bosom, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, for ever and ever. Amen. ^B

HOMILY XXVIII

^C *For God did not send his Son into the world to judge the world, but that he might save the world.*

1. Many of the more slothful, due to the magnitude of their sins and an extreme carelessness, having abused the loving-kindness of God, say these things: "There is no Gehenna, there is no punishment; God forgives all our sins." Stopping the mouths of such people, a certain wise man says: *"Say not, His mercy is great; he will be pacified for the multitude of my sins: for mercy and wrath come from him, and his indignation resteth upon sinners"* (Eccli. 5:6); and again, *"According to his great mercy, so is his great correction"* (Eccli. 16:13). And where, you say, is the loving-kindness if we are to receive according to our sins? That we shall receive according to our deserts, hear both the Prophet and Paul saying: the one, that *"You will render to every one according to his works"* (Ps. 61:13); the other, that *He will render to every one according to his deeds* (Rom. 2:6). But that the loving-kindness of God is nevertheless great, this is also evident from what follows. For having divided our life into two ages, God—this present life and the life to come—having made the one a place for struggles and the other a place for crowns, he showed great loving-kindness even in this. How and in what way? Because, after we had committed many and grievous sins, and had not ceased from youth to extreme old age to defile our souls with ten thousand evils, he did not demand an account of our sins, but gave forgiveness for them through the laver of regeneration, and bestowed righteousness and sanctification. ^D What then, you say, if someone, counted worthy of the mysteries from his first youth, commits ten thousand sins after this? Such a one is henceforth deserving of greater punishment. For we do not pay the same penalties for the same sins, but far harsher ones when we offend after the initiation. And Paul indicates this, saying: *Anyone who has set aside the law of Moses dies without mercy on two or three witnesses; of how much worse punishment, do you think, will he be judged worthy who has trampled upon the Son of God, and has held the blood of the covenant as common, and has insulted the grace of the Spirit?* (Hebr. 10:28, 29). He will therefore be worthy of greater punishment. Nevertheless, he has opened the doors of repentance even to this man, and has given him many ways to wash away the transgressions, if he is willing. Consider, therefore, how great these proofs of loving-kindness are: that he both forgives by grace, and after the grace he does not punish the one who has sinned and is deserving of punishment, but gives him time and a deadline for his defense. For all these reasons Christ was saying to Nicodemus: *God did not send his Son into the world to judge the world, but that he might save the world.* For there are two comings of Christ: the one already occurred, and the one to come; and the two are not for the same things, but the former happened, not so that he might examine what we have done, but so that he might forgive; the second, not so that he might forgive, but so that he might examine. For this reason, concerning the former he says: *I did not come to judge the world, but to save the world*; but concerning the second: *When the Son shall come in the glory of his Father, he will set the sheep on his right hand, and the goats on the left. And they shall go, some into life, and others into eternal punishment* (Matth. 25:31, 33). Although the first coming was also one of judgment, according to the rule of justice. Why? Because before his coming there was natural law, and prophets, and again written law, and teaching, and ten thousand promises, and the display of signs, and punishments and penalties, and many other things capable of correcting; and it was consistent to demand an account of all these, but since he is loving toward mankind, he does not conduct an examination, but for the interim grants a pardon. For if he had done this, all would have been snatched away at once; for *all have sinned,* he says, *and fall short of the glory of God* (Rom. 3:23). Do you see the ineffable excess of loving-kindness? *He who believes in the Son is not judged; but he who does not believe is already judged.* And yet if he did not come to judge the world, how is it that he who does not believe *is already judged*, if the time of judgment is not yet present? Or does he mean this: that the very act of unbelief, being unrepentant, is a punishment; for to be without

the light is in itself a great punishment: or else he is foretelling things to come. For just as a murderer, even if he has not been condemned by the judge’s sentence, is already condemned by the very nature of the case; so too is the unbeliever. Since Adam, on the day he ate of the tree, died—for that was the sentence: *On whatever day you eat from the tree, you shall die* (Gen. ii, 17). And yet he was living. How then was he dead? By the sentence, and by the very nature of the case. For he who has rendered himself liable to punishment is under punishment, even if not in actual fact, yet by the sentence. For that no one, when hearing, *I came not to judge the world*, might think he can sin with impunity and thus become more negligent, he removes this slothfulness also, saying, *He is already judged*. Because the future judgment had not yet arrived, he brings in the fear of punishment and already shows the retribution: which is a mark of great benevolence, not only to give the Son but also to defer the time of punishment, so that sinners and unbelievers may be able to wash away their sins. *He who believes in the Son is not judged*. He who believes, not he who curiously inquires; he who believes, not he who scrutinizes much. What then, if his life be impure and his deeds not good? Paul says that such men are certainly not truly believers: *They profess to know God, but by their deeds they deny Him* (Tit. i, 16). Furthermore, here he declares that they are not judged for this matter; but that for their crimes they are to be punished with a more severe vengeance: for the cause of unbelief, however, because they did not believe, they are not punished.

^B 2. Do you see how, having begun with terrible things, he ends in those same things again? For in the beginning he was saying: *Unless one is born of water and the Spirit, he shall not enter into the kingdom of God*; here, however, he says again, *He who does not believe in the Son is already judged*; that is, Do not think that delays help one bound by sins, unless he has repented. For he who has not believed will differ in nothing from those who are already judged and punished. *19. And this is the judgment, that the light has come into the world, and men loved darkness rather than light*; that is, Therefore they are punished, because they did not wish to leave the darkness and run to the light. With these words he takes away from them every excuse. For if I had come to demand accounts and punishments, he says, they could say, "It is for that reason we drew back." But I came to rescue them from darkness and to bring them to the light. Who then would pity a man who refuses to come from darkness to the light? For since they can accuse us of nothing, he says, but have been affected by a thousand benefits, they draw back from us. On this account also, accusing them elsewhere, he said, *They hated me without a cause*; and again, *If I had not come and spoken to them, they would not have sin* (John xv, 25, 24). For he who sits in darkness, being devoid of light, might perhaps obtain pardon; but he who resides in darkness after the coming of the light bears before him the evidence of a perverse and stubborn will. Then, because that which had been said seemed incredible to many (for no one would prefer darkness to light), he sets forth the reason why they were thus affected. What is this? For their works were evil, he says. *20. Everyone who does evil hates the light, and does not come to the light, so that his works may not be reproved.*

On the fact that evil morals chiefly turn men away from Christianity. That no pagan is possessed of true virtue. That the Gentile philosophers exercised virtue for the sake of empty glory.

Certainly he did not come to judge or to inquire; but to give pardon and remission of sins, and to bestow salvation through faith. Why then did they flee? For if he had sat upon a tribunal to judge, they would have had some color of excuse. For he who is conscious to himself of evils is accustomed to avoid a judge: but all sinners approach one who grants pardon. If, therefore, he came to forgive, it was appropriate for those to run to him most of all who were conscious of many sins: which indeed many did. For the publicans and sinners, coming, reclined with Jesus. What then does that mean? He speaks of those who have decided to remain in wickedness entirely. For he came for this very purpose: to forgive previous sins and to strengthen men against future ones. But because some are so soft and dissolute as to the sustaining of the labors of virtue, that they want to persist in sins to the very last, and never to depart from them, he seems here to attack them. Because Christianity seeks an upright life along with correct doctrine, they are afraid to come to us, he says, because they do not wish to show an upright life. For no one will reproach one who leads his life in the error of the Gentiles: for he who honors such gods celebrates feast days as shameful and ridiculous as the gods themselves are, and exhibits works worthy of his dogmas; but those who worship God, if they live sluggishly, are reproved and accused by everyone: so great is the admiration for truth even among its enemies.

See then how accurately he speaks. For he does not say, "he who does evil things does not come to the light," but, *He who perseveres in evils*; that is, He who always wishes to wallow in the mire of sin does not wish to subject himself to my laws; but remaining outside, he fornicates with freedom, and performs all other prohibited things. For in bringing himself here, as a thief in the light, he is immediately rendered manifest. And therefore he flees my empire. Certainly we hear many of the Gentiles saying that they cannot approach our faith because they cannot abstain from drunkenness, fornication, and other such vices. What then? Are there not among Christians some not of a better sort, and are there not also Gentiles living philosophically? That there are Christians who perpetrate evils, I myself also know: but whether there are Gentiles who lead an upright life, that is not equally known to me. Do not set against me those who are modest and orderly by their own nature: for this is not virtue; but bring forward those who are vehemently drawn by their passions, and yet philosophize. But certainly you cannot. For if the promise of the kingdom, the threat of Gehenna, and other things of this kind scarcely hold men in the exercise of virtue, those who believe nothing of these things will exercise it far more difficultly. But if some simulate virtue, they do it for the sake of glory; but those who exercise virtue for the sake of vain glory, where will they be able to hide, if they do not abstain from evil desires? But lest we seem contentious, let us concede that there are among the Gentiles some who live rightly: for nothing in this harms our words. For

as it often happens, and not what rarely occurs, this is to be understood.

3. Observe also how He strips them of every excuse from another quarter, ^C when He says that light has come into the world. For did they themselves, He says, seek it? Did they labor? Did they toil to find it? The light itself came to them, and not even so did they run to it. And yet, since some even among Christians live wickedly, we might say this: that He does not say this concerning those who were Christians from the beginning, and who received piety from their forefathers—even though these, too, have often been shaken from the precision of their doctrines by a wicked life; but I think He is not now speaking of these, but of those among the Greeks or Jews who ought to have transferred themselves to the true faith. For He shows that no one who lives in error would choose to come to the faith without having first inscribed upon himself an upright life; and no one would remain in unbelief, without having first chosen to be evil throughout. For do not tell me this, that a man is temperate and does not plunder; for these things alone do not constitute virtue. For what is the benefit when he possesses these things, but is a slave to vain glory, and through shame of the company of his friends remains in error? For this is not to live rightly. The slave of glory is not less than the fornicator; he works many more and more grievous evils than the other. But show me someone exempt from all passions, and free from every vice, and remaining among the Greeks. But you would not be able. For even those among them who boasted of great things, and who overcame money and gluttony, as they say, were enslaved to glory most of all men; which is the cause of all evils. So also have the Jews remained. Therefore, also rebuking them, He said: *How can you believe, who receive glory from men?* (John 5. 44). And why did He not talk about these things to Nathanael, to whom He also bore witness of truth, nor extend a long discourse? Because he, too, did not arrive with such great zeal. For the one made this his work, and while others had a time of rest, this one made this a time for hearing. But the other came persuaded by someone else; ^D yet He did not pass him by, for to him He says: *From now on you shall see the heavens opened, and the angels of God ascending and descending* (John 1. 51). But to this one He said nothing of these things, but discourses concerning the dispensation and eternal life, speaking differently to each according to their underlying disposition. For to that one, since he knew the prophets and was not so fearful, it sufficed to hear only this much; but this one, since he was still held by fear, He did not clearly reveal the whole thing to him, but persuaded his mind, so as to cast out fear by fear, saying that the one who does not believe is judged, and that not believing comes from a wicked conscience. For since he also made a great deal of the glory that comes from men, and more of this than of punishment (*For many*, He says, *of the rulers believed in Him, but because of the Jews they did not confess* [John 12. 42]), He also attacks him from this quarter, and shows by the things He says that it is not possible for anyone not to believe in Me for any other reason than that he has an impure life. And proceeding, He says, *I am the light*; but here, *The light is come into the world*. For in the proem He spoke rather in a shadowed manner; but proceeding, more clearly. Yet, nonetheless, the man was held by the glory of the many; for which reason he did not even endure to speak freely as was his duty. Let us, therefore, flee empty glory; for this is the passion more tyrannical than all. Hence comes covetousness and the love of money; hence hatred and wars and fights. For he who loves "the more" will nowhere be able to stand. And he loves from nowhere else but from the love of vain glory. For for what reason, tell me, do the many surround themselves with a multitude of eunuchs, and herds of slaves, and much display? Not for the sake of need, but in order to have those who happen by as witnesses of this untimely display. If, therefore, we cut this away, together with the head we shall also remove the remaining limbs of vice, and nothing shall prevent us from dwelling on the earth as in heaven. For it does not push those who are caught only toward vice, but it also is interwoven with virtues; and when it cannot cast us out from there, it works great damage in the very virtue itself, forcing us to undergo the toils, but depriving us of the fruits. For he who looks to this, and fasts, and prays, and gives alms, receives the reward of it. What could happen that is more pitiable than this damage? And what when it happens that one is torn in vain and for nothing, and becomes ridiculous, and falls from the glory above? For it is not possible for one longing for both to obtain both. For it is possible to obtain both, when we do not desire both, but the one—that which is from the heavens; but loving both, it is not possible to obtain both. Wherefore, if we wish to obtain glory, let us flee human glory, and desire only that which is from God. For so shall we obtain both this and that; which may we all be granted [164] by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father together with the Holy Spirit be glory, for ever and ever. Amen.

Homily XXIX

*He came into the land of Judea, Himself and His disciples; and there He stayed with them, and was baptizing.* (John 3. 22).

1. Nothing is more manifest than truth, nor stronger, just as nothing is weaker than a lie, even if it be shadowed by ten thousand veils. For it is both easily discovered, and it decays easily. But truth stands naked before all who wish to look upon its splendor; and it neither wishes to be hidden, nor does it fear danger, it does not tremble at plots, nor does it desire the glory that comes from the many, nor is it subject to anything human; but it stands above all, receiving ten thousand plots, yet remaining unconquerable, and keeping those who flee to it, as if in a secure fortress, by the superiority of its own power, and turning aside the covert plots, and setting out its own things for all to see. This, at least, Christ was making clear, discussing with Pilate when He said: *I have always spoken freely to the world, and in secret I have spoken nothing* (John 18. 20). This He said then, and now He has done it. After this, He says, He came into the land of Judea, Himself and His disciples, and there He stayed with them, and was baptizing.

^A For during the feasts He was wont to go up to the city, so as to set His teaching before them in their midst, and so that they might derive benefit from His miracles; but when the days of the feast were over, He would often come into the Jordan, because many were gathering there. For He always sought out places that were more frequented; not for the sake of ostentation or ambition, but so that He might benefit more people. But at this point the evangelist says that Jesus was not baptizing, but His disciples; wherefore it is clear that in this passage it is to be understood in this way, that they alone were performing the baptisms. And why, you ask, was He not baptizing? John had already said before: *He shall baptize you in the Holy Spirit and in fire.* But the Spirit had not yet been given. Rightly, therefore, was He not baptizing, but only His disciples, because they wished to attract many to the saving doctrine.

And why, when the disciples of Jesus were baptizing, did John not cease to baptize until he was delivered into prison? For when it is said, *John was baptizing in Aenon*, and it is added, ^B *For he had not yet been cast into the prison* (John 3:24), it signifies that he had not until then ceased. And why did he baptize right up to that time? For he would have declared the disciples of Jesus more worthy if, upon them beginning, he himself had ceased. Why then was he baptizing? Lest he should cast his own disciples into greater envy and contention. For if, by crying out often, and by yielding the first place to Christ, and by preaching himself to be inferior, he did not persuade them to go to Him, if he had also added this act [of ceasing], he would have rendered them far more contentious. For this reason Christ began to preach most of all when John was removed from the midst. I think, however, that for this reason John was removed by death more quickly, so that the minds of the whole multitude might be turned toward Christ, and they might no longer be split between the two. Furthermore, while John was baptizing, he did not cease from admonishing and preaching great things about Jesus. Indeed, he was baptizing only into Him who was to come after him, so that they might believe in Him. He, therefore, who was preaching this, how would he have demonstrated the preeminence of the disciples of Christ if he had ceased from baptizing? For, on the contrary, it would have seemed that he was desisting out of envy or anger; but by persisting, he declared these things to be more certain. For he was not seeking glory for himself, but was sending his hearers to Christ, and he was succeeding in this no less than the disciples; nay, even more than they. For in as much as his testimony was less suspected, so much the more did it have influence with everyone. ^C The evangelist hints at this, saying: *And there went out to him all Judea and the region round about Jordan* (Matt. 3:5). While the disciples were baptizing, many did not cease running to John.

But if anyone should inquire what more the baptism of the disciples had than that of John, we shall answer: nothing. For both baptisms were devoid of the grace of the Spirit, and the cause for baptizing was one and the same for both: that they might draw the baptized toward Christ. For lest they should have to run about collecting those who were destined to believe—as [Andrew] brought his brother Simon, and Philip brought Nathanael—they decided to baptize, so that through baptism they might draw everyone to them without labor, and prepare the way for future faith. But that these baptisms had nothing more the one than the other, what follows indicates. What are these things? *There came to be*, he says, *a questioning from the disciples of John with a Jew about purification* (John 3:25). For the disciples of John were always envious of the disciples of Christ, nay, of Christ Himself; and when they saw them baptizing, they began to address those who were being baptized, as if their own baptism had something more than the baptism of Christ's disciples; and having seized upon one of the baptized, they tried to persuade him of this, but could not. But that they, and not that Jew, moved the question, hear how the evangelist hints at it. For he did not say that some Jew asked from them, but that a question was moved from the disciples of John with a certain Jew about purification. For he does not attack them vehemently, but as far as he is able he diminishes the fault, and says that a question merely existed.

For that they spoke out of envy, the things that follow indicate, which even he reported moderately; for he says: *He who was with thee beyond Jordan, to whom thou hast borne witness, behold he is baptizing, and all are coming to him*; that is, He whom you baptized; for that "to whom thou hast borne witness" indicates this, as if they were saying: "He whom you have made clear and conspicuous dares to undertake these things which you do." They did not say: "He whom you baptized"—for they would have been forced to commemorate that heavenly voice, and the descent of the Holy Spirit—but what do they say? *He who was with thee beyond Jordan, to whom thou hast borne witness*: that is, "He who was in the order of disciples, who had nothing more than we, he, separating himself from thee, is baptizing." ^D But they thought they could not only incite him by this, but also that their own standing would now be less clear and conspicuous. *For all are coming to him*, they say. Whence it is clear that they had not even brought the Jew with whom they had been debating to their own opinion. These things, moreover, they were saying because they were still more imperfect, and not entirely free from ambition. What then did John do? He did not vehemently rebuke them, lest they, having left him, should undertake some other evil; but what does he say? *A man can receive nothing, unless it has been given him from heaven* (John 3:27). But if he speaks more humbly concerning Christ, do not wonder; he could not suddenly teach all things to those preoccupied with such a state of mind. But he wishes meanwhile to strike fear into them, and to show them that they are opposing not others, but God Himself, while they were attacking Him; which Gamaliel also said: *You will not be able to dissolve it, lest perhaps you be found even to be fighting against God* (Acts 5:39). This he himself also establishes somewhat obscurely. For when he says, *A man can receive nothing, unless it has been given him from heaven*, he signifies nothing other than that they are undertaking impossible things, and from this are being detected as adversaries of God. What, therefore? Had not Theudas received [power] from himself? He had received it indeed, but he was immediately struck down and perished; but the matter of Christ is not so. From this he also console them gently, showing that it is not a man, but God, who was surpassing them in glory. Wherefore if

his works are brilliant, and all men come unto him, it is not to be wondered at; ^A for such are divine things, and it is God who brings these things to pass, for never has any man prevailed so much. Now all human things are fleeting and fragile, and they quickly flow away and perish; but these things are not so; therefore they are not human. And see how, when they said, "You bear witness," he turned back upon them what they thought to bring forward for the destruction of Christ. For having first shown that his own illumination did not come from his own testimony, he thereafter stops their mouths by saying: A man can receive nothing from himself, unless it has been given to him from heaven. What is this? If, he says, you hold at all to my testimony, and deem it true, learn that for this very reason you ought to prefer not me to him, but him to me. For what have I testified? I call you yourselves witnesses of this. ^B Therefore he adds: "You yourselves bear witness to me, that I said, I am not the Christ, but I am sent before him." If then, holding to my testimony, you put these things forward to me, saying, "You bear witness," not only has nothing been diminished by your accepting my testimony, but he actually gains the advantage from this point; furthermore, the testimony was not mine, but God's. So if I seem to you worthy of belief, I said, among other things, this also, that I am sent before him. Do you see how he shows little by little that the voice is divine? For what he says is this: I am a servant, and I speak the things of him who sent me, not flattering him with human favor, but ministering to his Father who sent me. ^C Therefore I did not grant the testimony, but I said what I was sent to say. Do not therefore think me great because of this. For this shows him to be great. For he is the Lord of the matters. And showing this again he adds and says: "He who has the bride is the bridegroom: but the friend of the bridegroom, who stands and hears him, rejoices with joy because of the bridegroom's voice." And how does he who said, "I am not worthy to unloose the strap of his sandal," now call himself his friend? He does not say these things to exalt his own position, nor to boast, but to show that he himself is most eager for this, and that these things do not happen against his will or with him being grieved, but with him desiring and ^D striving, and that these are the things for which he was most of all doing everything; and he has declared this very wisely under the name of friend. For the servants of the bridegroom do not rejoice and exult in such things as the friends do. Not, therefore, to indicate equality; far from it; but desiring to convey the greatness of the pleasure, and at the same time condescending to their weakness, he calls himself a friend. Since he also hinted at the ministry by saying, "I am sent before him." For this reason, he calls himself the friend of the bridegroom knowing that they are stung by what is happening, showing that not only is he not stung, but he is even very prosperous in it; for what we wished has come to pass, and the bride knows the bridegroom. And you yourselves bear witness, saying that "All men are coming unto him." For this was what I was striving for, and for this I was doing everything. Wherefore, seeing this now come to pass, I rejoice and exult and leap for joy.

3. But what is it, "The one who stands and hears him, rejoices with joy because of the voice of the bridegroom"? He has transferred the argument of the parable to the subject at hand. For since he mentioned the bridegroom and the bride, he shows how the marriage-leading takes place, through voice and teaching. For thus the Church is wedded to God. Wherefore also Paul said: "Faith cometh by hearing, and hearing by the word of God" (Rom. 10.17). Therefore, I rejoice at this voice. And as for "standing," he has not set it down simply, but to show that his own work has ceased, and that he has now to stand and listen, having handed over the bride to him; and he is a minister and servant, and the things of the good news and of the joy have gone forth into action for him. Wherefore he adds this in confirmation: "This my joy therefore is fulfilled"; that is to say, the work which had to be done has been accomplished by me, and we cannot do anything more henceforth. Then he shows that he is stopping not only the present [growth of envy], but also the future increase of the passion, and defines it regarding things to come, crediting them by the things already spoken and done; wherefore he adds, saying: "He must increase, but I must decrease"; that is to say, our things have stopped and ceased henceforth, but his are increasing. This, therefore, which you fear, will not only be now, but will much more proceed. For this is what most brilliantly shows our things. For this reason I came, and I rejoice that his things have received great progress, and those things have come to pass for which all our things happened. Do you see how gently and with much wisdom he calmed their passion, and extinguished envy, and refrained those attempting impossible things, which is the very thing by which wickedness is ended? For it was ordained that these things should happen while he was still living and baptizing, that he might have him as a witness of the preeminence and that they might have no apology, if they did not obey. For he did not come of his own accord to say these things, nor at others' asking—for they were both the hearers and the inquirers—nor were they so persuaded by one speaking of his own accord as they had their own conscience as judge, hearing the response after the interrogation; just as the Jews, and for this reason especially [it was ordained] to send to him, and to hear what they heard, and not to be persuaded, they cast themselves out of all apology. What then are we taught from this? That the cause of all evils is vainglory. This led them to jealousy; this stirred up again those who had rested a little; wherefore, they also approaching Jesus say: "Why do thy disciples fast?" (Matt. 9.14). Let us flee therefore, beloved, this passion. For if we flee this, we shall be delivered from hell. For this most of all kindles that fire for them; and such is the tyranny it exercises everywhere, and it overturns all status and dignity, and subverts the Church, ruins civil affairs, destroys homes, cities, peoples, nations. Do you marvel, when it comes into the desert, what great power it displayed there? For they had said farewell to riches, had cast away all worldly pride and human custom.

^B It is a hollow thing, bearing a name but empty of the reality. The true [glory] is that which comes from the heavens, having not men, but angels and archangels, and the Master of the archangels—nay, rather, having Him with Himself—as praising men. If you look to that theater, if you learn of those crowns, if you translate yourself to those applauses, never will you be able to be detained here, nor will you deem what happens here great, nor what is absent will you seek. For in this royal court, no one among those standing by the King, having left aside the task of pleasing Him who wears the diadem and sits upon the throne, busies himself with the cries of daws or the buzzing of flying flies and mosquitoes—for the praises of men are nothing better than these. Knowing, then, the vileness of human things, let us gather all [our treasures] into the safest treasuries, and let us seek the remaining and immovable glory, which may we all attain by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, with the Holy Spirit, now and always, and to the endless ages of ages. Amen.

HOMILY XXX

^A “He that cometh from above, is above all: he that is of the earth, is of the earth, and of the earth he speaketh.” This is a thorny matter, difficult to extract, a beast impossible to tame, having many heads, and armed against those who nourish it. For just as the worm destroys the wood from which it is born, and the rust consumes the iron from which it arises, and moths the wool, so does vainglory destroy the soul that nurtures it. Therefore, we have need of much diligence to destroy this passion. See, then, how much John pours forth to his own disciples who were suffering with this disease, and with difficulty can he appease them. For after those former things, he soothes them also with these words: “He that cometh from above, is above all: he that is of the earth, is of the earth, and of the earth he speaketh.” ^B Because, he says, you carry my testimony everywhere and proclaim me most worthy of faith, you ought to know this: that it is not permitted for him who comes from heaven to be rendered worthy of faith by him who dwells on earth. But what does “He is above all” signify? That He needs nothing, is sufficient unto Himself, and is above all without comparison. ^C But he calls himself being of the earth and speaking of the earth, not because he spoke from his own mind, but as Christ says: “If I have spoken to you of earthly things, and you believe not” (John 3:12). He calls baptism thus, not because it was earthly, but because he was comparing it with His ineffable generation; so here, too, John said he spoke of the earth, comparing his own with Christ’s doctrine. For “he speaketh of the earth” signifies nothing other than this: that his own things are small, humble, and vile, if they be compared with the magnitude of Christ, and are as if similar to the earthly nature. For in Him “are hidden all the treasures of wisdom” (Col. 2:3). ^D That he does not speak about human reasonings, this is evident. “He that is of the earth, is of the earth.” And yet he was not entirely of the earth, but the chief things were heavenly; for he had a soul, and was a participant of the Spirit, which are not of the earth. How, then, does he say that he is of the earth? Nothing else is signified by these [words] than: “I am little and of no value, as one who crawls on the ground and was born on the earth, but Christ came to us from heaven.” Having extinguished their disease through all these things, he speaks of Christ with greater confidence. For previously it would have been superfluous to pour forth words, since these things could not find a place in the minds of the hearers; but after he plucked out the thorns, he now begins confidently to cast the seeds, saying: “He that cometh from above, is above all; and what He hath seen and heard, that He testifieth, and no man receiveth His testimony.” Having spoken something great and sublime about Him, he again descends to more humble things; for that [expression], “What he hath heard and seen,” is spoken more humanly. ^B For he had not received those things which he knew from sight or hearing; but he held all [knowledge] in his nature, who had gone forth perfect from the paternal bosom, and he stood in no need of a teacher: for He says, “As the Father knoweth me, so know I the Father.” What, then, does it mean, “What He hath heard, He speaketh, and what He hath seen, He testifieth”? Because through these senses we all learn accurately, and are held to be trustworthy teachers concerning those things which we have perceived either by sight or hearing, as those who neither fabricate nor say false things. ^C Wishing to construct this, John said, “What He hath heard and seen,” to show that there is nothing of falsehood in Him, but all things are true. So we also often carefully inquire, “Did you hear it? Did you see it?” If this be affirmed, then a certain testimony is held. So also Himself, when He says, “As I hear, I judge” (John 5:30), and “What I have heard from the Father, I speak” (Id. 8:26, and 3:11), and speaks other similar things, He does not speak so that we might learn that He received what He says (for to think that would be the height of madness); but [he does so] lest anything from His sayings be called into suspicion by the impudent Jews. For because they did not yet hold the opinion of Him that was fitting, He often takes refuge in the Father, and hence gives faith to His words. And why do you marvel if He often recurs to the prophets and to the Scriptures? As when He says, “They are they which testify of me” (Ibid. 5:39). Does He therefore make Himself inferior to the prophets? ^D You see that he says nothing else, and that he is showing that...

^C But should we therefore say that he is inferior to the prophets, since he draws his testimony from them? Far from it! For because of the infirmity of the hearers he thus arranges his discourse, and claims to say only what he has heard from the Father, not as one in need of a teacher, but in order that they might believe that there is no falsehood in what is said.

What John says is this: "I have need to hear from him." For he comes from above, announcing things from there, which he alone knows clearly; for that is what "seen and heard" signifies.

*And no man receives his testimony.* ^D Yet he had disciples, and many paid attention to his words. How then does he say that "no man" does? This is said for "few" at this present time; for if he meant no one at all, how could he have added, *He that receives his testimony has set his seal to this, that God is true*? In this place he even rebukes his own disciples, as not yet being fully ready to believe in him. For it is clear from the things that happened later that even after these words they did not yet believe him. For this reason, 172 even when he was in prison, he sent them to him, that he might bind them to him more closely. And even then they scarcely believed, which Christ himself hinted at when he said, *And blessed is he, whosoever shall not be offended in me* (Matt. 11:6).

He says, *And no man receives his testimony*, then, for no other reason than to safeguard his own disciples, and as if to say: "Do not, because but few are as yet going to believe in him, consider that what is said is false; for what he has seen, that he testifies." He says these things, at the same time rebuking the senselessness of the Jews. This is what the Evangelist also reproved them for at the beginning, saying: *He came unto his own, and his own received him not*. This is not a charge against him, but an accusation against those who did not receive him.

*He that receives his testimony has set his seal to this, that God is true.* Here he also strikes fear into them; for he shows that he who does not believe this man, disbelieves not only him, but the Father also. Wherefore he adds: *For he whom God has sent speaks the words of God.* Since, therefore, he speaks the words of the One who sent him, the one who believes or disbelieves this man, believes or disbelieves God. By saying "has set his seal," he means "has demonstrated." Having spoken thus, and further intensifying the fear, he adds: *that God is true*; showing that no one could disbelieve this man, unless he were to charge the God who sent him with falsehood.

Since, therefore, he says nothing except what is of the Father, but all things are his, he who disobeys him has disobeyed the One who sent him. Do you see how he strikes them down through these words as well? Before this, they did not think it a great matter to disobey Christ. For this reason he hung such a great danger over the heads of the unbelievers, so that they might learn that they who disobey Christ are disobeying God himself.

Then he pursues this argument further, descending to the lowliness of their understanding and saying: *For God does not give the Spirit by measure.* Again, as I said, he leads the discourse to a humbler level, varying it and making it acceptable to those who were hearing him at that time. For it was not possible to rouse and increase their fear in any other way. For if he had said anything great and lofty about himself, they would not have believed, but would even have despised him. For this reason he refers everything back to the Father, speaking again for the time being as of the man Christ.

What is it that he says, *For God does not give the Spirit by measure*? He wants to show that we all have received the energy [operation] of the Spirit by measure; for here he calls the energy "the Spirit"—for it is this that is distributed—but this man has the whole, entire energy without measure. If his energy is immeasurable, much more is his essence.

Do you see the Spirit is also infinite? The one, therefore, who has received the entire energy of the Spirit, who knows the things of God, who says, *What we have heard, we speak, and what we have seen, we testify*—how could he be justly suspected? He says nothing, he claims, that is not of God, nor anything that is not of the Spirit. And for the time being he says nothing concerning the Word of God, but makes his teaching trustworthy from the Father and the Spirit. For they knew that he is God, and they understood that there is a Spirit, even if they did not have the proper opinion about him; but that he is the Son, they did not know. For this reason he always takes refuge in the Father and in the Spirit, confirming what is said from there.

For if anyone were to remove this cause and examine the speech by itself, it falls far short of the dignity of Christ. For he is not trustworthy because he possesses the energy of the Spirit; he does not need help from there, but he is the source to himself. But for the present he speaks to the suspicion of those who are less mature, wishing to lead them up little by little from humble things. I say these things so that we might not pass over what is written in the Scriptures, but learn both the intent of the speaker, and the infirmity of the hearers, and many other things contained within them. For the teachers do not speak everything as they wish, but mostly as the condition of the weak requires. Hence Paul also says: *I could not speak to you as unto spiritual, but as unto carnal. I gave you milk to drink, not meat* (1 Cor. 3:1, 2). "I wished," he says, "to speak to you as spiritual, but I could not." Why? Not because he was powerless, but because they could not hear in that way. So too John wished to teach the disciples some great things, but they could not yet bear to receive them; on this account he dwells most of all upon the humbler things.

3. Every point must therefore be investigated with precision. For the sayings from the Scriptures are spiritual weapons. But if we do not know how to fit the weapons together, and how to arm the disciples well, they indeed possess their own strength, but they cannot profit those who receive them. Let us assume there is a strong breastplate, a helmet, a shield, and a spear; then let someone take these weapons and put the breastplate on his feet, the helmet instead of on his head [rather] on his face, and hold the shield before his chest, but contend to fit it to his feet; will he be able to derive any benefit from these, or rather, will he not be harmed? It is surely evident to everyone. But this is not because of the weakness of the weapons, but because of the inexperience of the one who does not know how to use them well. Thus it is also with the Scriptures; if we confuse their order, they will indeed have their own proper power, but they will profit us nothing.

I am constantly speaking of these things both privately and publicly, but I accomplish nothing more; for I see you always fixed upon worldly affairs, and of the spiritual things you do not even partake in a dream. Because of this, life itself is neglected, and you do not make any account of the struggle for the truth.

we deem worthy to be judged. Do you not know that these things were written not for men of old alone, but for us also? Do you not hear Paul saying: "These things were written for our instruction, upon whom the ends of the ages have come" (1 Cor. 10:11), "that through patience and the consolation of the Scriptures we might have hope" (Rom. 15:4)? ^B I know, indeed, that I am speaking in vain, yet I will not cease speaking. For by doing so, I shall be excused before God, even if no one listens. Surely, he who speaks to those who are attentive receives consolation from the compliance of the hearers; but he who preaches often and is not heard, and yet does not stop preaching, will be worthy of a greater reward, because he fulfills his duty according to the pleasure of God, though no one heeds him. However, although a greater reward is laid up for us on account of your sloth, we prefer that this be lessened, and that the hope of your salvation be greater: for we consider your progress as our reward. And we say these things now, not so that we may be troublesome and burdensome to you, but so that we may display our grief conceived from your sluggishness, from which would that we were all freed, and that we might cling to the study of spiritual things, and obtain heavenly goods, by the grace and kindness of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, unto the ages of ages. Amen.

HOMILY XXXI

^C 35. "The Father loves the Son, and has given all things into his hand." 36. "He who believes in the Son has eternal life; but he who is unbelieving to the Son will not see life, but the wrath of God remains upon him."

1. We experience a great benefit of accommodation and indulgence in all matters. Thus we have perfected the arts, not learning everything at once from the masters; thus we have built cities, building them little by little; thus we sustain life. And do not marvel if this manner has so much power in the affairs of this life, since in spiritual matters also this prudent temperament is so effective. Thus the Jews were able to be rescued from idolatry, being led back little by little; they who from the beginning heard nothing sublime, neither regarding dogmas nor regarding the practice of life. Thus also after the coming of Christ, when the time for higher dogmas had arrived, the apostles were leading everyone, saying nothing sublime from the beginning. Thus also Christ made His words to many from the beginning. Thus John also acted now, speaking of Him as if of some wonderful man, and interspersing sublime things more obscurely. For at the beginning he said: "A man cannot receive anything from himself." Then, after he had added something great, "He who comes from above is above all"; again he descended to humble things, saying among many other things: "For God does not give the Spirit by measure"; afterwards again, "The Father loves the Son and has given all things into his hand." Then, when he understood that the fear of punishment brings great utility, and that many are moved not so much by promises as by threats, here at last he concludes the discourse and says: "He who believes in the Son has eternal life; but he who is unbelieving to the Son will not see life, but the wrath of God remains upon him." Again here he refers the ^D discourse of punishment to the Father. For he did not say, "the wrath of the Son," even though He is the judge; but he mentioned the Father, so that he might terrify more. Does it suffice, then, you will say, to believe in the Son, so that eternal life may be had? By no means. Hear Christ declaring this very thing in these words: "Not everyone who says to me, 'Lord, Lord,' will enter into the kingdom of heaven" (Matt. 7:21); and blasphemy against the Spirit is sufficient for one to be cast into hell.

Faith without a good life is of no benefit. The expression, "remains upon him," designates eternal punishment. And what do I say regarding the part of dogma? For even if one believes rightly in the Father and in the Son and in the Holy Spirit, if he does not live rightly, faith itself will profit him nothing for salvation. Therefore, when He says, "This is eternal life, that they may know Thee the only true God" (John 17:5), let us not think that this is enough for us for salvation. For we have need both of life and a righteous institute of morals. And if he said here, "He who believes in the Son has eternal life," he truly brought forward the following statements more vehemently. For he did not weave his discourse from good things only, but also from the contrary; and see in what manner. For he adds, "He who is unbelieving to the Son will not see life, but the wrath of God remains upon him." However, we do not infer from hence that faith alone is sufficient for salvation; which is proved by the frequent evangelical sayings, looking toward a good life. Therefore he did not say, "This alone is eternal life," neither, "He who only believes in the Son has eternal life"; but he signifies that life consists in both. Surely if a righteous life does not follow, a great punishment will follow. Nor did he say, "It awaits him," but, "It remains upon him," declaring that the wrath would never depart from him. For lest you might think that that expression, "will not see life," indicated a temporary death; but that you might believe the punishment to be perpetual, he placed this saying, so that he might show that it remains and abides perpetually. That, however, he did, so that through all these words he might impel them toward Christ. Wherefore he does not direct his admonitions to them privately, but in common, and as he was most able to entice them. For he did not say, "If you believe, if you do not believe"; but he speaks in common, so that what is said may be prone to no suspicion: and he did this more vehemently than Christ. For Christ says, "He who does not believe, has already been judged"; but this man says, "He will not see life, but the wrath of God remains upon him"; and with good reason. For it is not the same for someone to speak of himself, and for another to speak of him. For they would have thought that Christ frequently spoke such things out of ambition and pride: John, however, was without this suspicion. But if afterwards Christ used a more vehement discourse, He did that at the time when they had a great opinion of Him. (Chap. 4) 1. "When therefore Jesus knew that the Pharisees heard that Jesus makes more disciples, and baptizes, than John (2, though Jesus did not baptize, but His disciples), 3. He withdrew from Judea, and came into Galilee." He Himself indeed does not baptize, but the messengers, when they wished to stir up greater envy against Him, reported it thus. Why, you will say, did He withdraw...

^A? Not because of cowardice, but to cut off their jealousy and to soothe their envy. For He was able to restrain even those who came against Him, but He did not wish to do this continuously, so that the economy of the flesh might not be disbelieved. For if, being held, He had constantly escaped, this would have been suspected by many. Therefore, He ordered most things in a more human manner. For just as He wished it to be believed that He was God, so too that, being God, He bore flesh. For this reason, even after the resurrection, He said to the disciple, "Handle and see, for a spirit has not flesh and bones" (Luc. 24. 39). For this reason He also rebuked Peter, who said, "Mercy be to You, this shall not be" (Matth. 16. 22). So very important was this matter to Him.

2. For this portion is not a small part of the dogmas of the Church, and this is the head of our salvation, through which all things were made and accomplished. ^B For thus was death dissolved, and sin abolished, and the curse vanished, and ten thousand good things entered into our life. Therefore He especially wished the economy to be believed, which became the root and fountain of ten thousand goods for us. While He managed human affairs, He did not allow divine things to be obscured. Having withdrawn, therefore, He again held to the same things as before. For He did not simply go away into Galilee, but was preparing great things regarding the Samaritans; and He was not simply managing them, but with the wisdom proper to Him, and so as to leave the Jews no pretext for any shameless excuse. Which the Evangelist also, hinting at, added: "And He had to pass through Samaria," showing that He was doing this as a secondary task of His journey. So also the Apostles did. For just as they, when persecuted by the Jews, then came to the Gentiles, so also Christ, when they drove Him away, then reached out to others, as He also did in the case of the Syrophoenician woman. This happened so that every excuse might be cut off from the Jews, and that it might not be allowed for them to say that, having left them, He went to the uncircumcised. For this reason also the disciples, in their defense, said: "It was necessary for the word of God to be spoken to you first; but since you judge yourselves unworthy, behold, we turn to the Gentiles" (Act. 13. 46); and He Himself again, "I was not sent except to the lost sheep of the house of Israel" (Matth. 15. 24); and again, "It is not good to take the children’s bread and give it to the dogs" (Ibid. v. 26). But when they drove Him away, then they opened the door to the Gentiles. And not even then does He come to them as a matter of priority, ^C but in passing. Passing through, therefore, "He came to a city of Samaria, which is called Sychar, near the field that Jacob gave to his son Joseph; and there was Jacob's well." Why does the Evangelist speak accurately about the place? So that when you hear the woman saying, "Jacob our father gave us the well" (v. 12), you might not be surprised. For that place was where those around Levi and Simeon, being indignant over Dinah, committed that grievous slaughter.

It is worth saying also from where the Samaritans were composed. For this whole region is called Samaria. Whence then did they get the name? The mountain was called Somoron from its owner, just as Isaiah also says: "And the head of Somoron, Ephraim" (Isai. 7. 9); but those who dwelt there were not called Samaritans, but Israelites. As time went on, they offended God; and when Phacee was king, Theglath Phalasar came up, took many cities, and attacked Ela, and having killed him, gave the kingdom to Osee. Salmanasar came against him, took other cities, and made them tributary and subject. But this man at first yielded; later, however, he withdrew from his rule and fled for help to the Ethiopians. The Assyrian knew this, and having campaigned and killed them, he did not allow the nation to remain there any longer, because of such suspicions of revolt; but he led these into Babylon and the Medes, and having brought nations from various places from there, he settled them in Samaria, so that his rule might be secure, with his own people holding the place. When these things had happened, God, wishing to show His power, and that He did not hand over the Jews because of weakness, but because of the sins of those delivered up, let loose lions upon the barbarians, who were ravaging the whole nation. These things were reported to the king, and he sends a certain priest who would deliver to them the laws of God. Yet not even so did they abandon their impiety entirely, but only partially. As time went on, they jumped away from the idols, but honored God. With things in this state, the Jews later returning were jealous toward them, as toward aliens and enemies, whom they called Samaritans from the mountain. And there was no small contention for the Jews against them from this source. For they did not use all the Scriptures, but accepting only those of Moses, they did not make much account of the prophets. They were, however, contentious about inserting themselves into the Jewish nobility, and were ambitious concerning Abraham, and registered him as their forefather, as being from Chaldea; and they called Jacob their father, as he was his descendant: but the Jews loathed these along with all others. ^D Whence also they reproached Christ with these things, saying: "You are a Samaritan, and have a demon" (Joan. 8. 48). And in His story of him who went down from Jerusalem to Jericho, Christ for this reason introduces the Samaritan as having done the mercy to him, the lowly, the despised, the one loathed by them; and concerning the ten lepers, He says the one was an "alien" for this reason (for he was a Samaritan); and He Himself also, when speaking to the disciples, commanded: "Do not go into the way of the Gentiles, and do not enter into a city of the Samaritans" (Matth. 10. 5).

3. The Evangelist did not remind us of the place for the sake of the history of Jacob alone, but also to show the Jewish rejection having occurred long ago. For even in the time of their ancestors, those others held the places instead of them. For what their ancestors possessed, not being theirs, these others lost because of their sloth and lawlessness, being theirs. Thus it is no profit to be of the ancestors, if the descendants act in such a way. For the barbarians, having experienced only the ferocity of the lions, returned immediately to the Jewish worship; but the Jews, punished by so many calamities, were not even then brought to their senses.

^A And so Christ came, always rejecting and shunning a soft and wanton life, but introducing a laborious and constrained one. For He did not use beasts of burden, but continued His journey on foot, so that He became exhausted. He teaches this everywhere: that each person should work for himself, not seek superfluous things, and not have need of many. Furthermore, He wishes us to be so detached from what is unnecessary that He might even prune away many things that are necessary. Therefore He used to say: "Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head" (Matt. 8:20). On this account He is often found on the mountains and in the deserts, and not only by day but also by night. David also, foretelling this, said, "He shall drink of the torrent in the way" (Ps. 109:7), to demonstrate His austere manner of life. John indicates the same thing here: "Jesus therefore, being wearied with His journey, sat thus on the well. It was about the sixth hour." ^B "There cometh a woman of Samaria to draw water. Jesus saith to her: Give Me to drink. For His disciples were gone away into the city to buy meats." From this we learn His endurance in travelling and His neglect of food, and how incidentally He occupies Himself with this matter; the disciples also learned how to manage their affairs in this way. For they did not carry provisions with them—a fact which another evangelist indicates (Matt. 16:11), when He spoke to them about the leaven of the Pharisees, which they thought he said because they had not taken bread. And when He introduces them as hungry and plucking ears of corn to eat, and when He says that He came to the fig tree because He was hungry, He teaches us nothing else by these things than that the belly is to be held in slight account and that it is not to be cared for with such intensity. Observe here, too, that they brought nothing with them, yet did not on that account attend to this business right from the beginning of the day, but went to buy food only when the hour of lunch arrived. We, on the contrary, as soon as we rise from our beds, attend to all these things first, summoning cooks and tavern-keepers, and we do this with great zeal and attend to other things after these, always preferring carnal things to spiritual, and performing what should be handled perfunctorily as if it were a matter of necessity. Therefore everything is done in an inverted order. It was necessary to act entirely otherwise, to have great regard for spiritual matters; once these were perfected, it would have been fitting to attend to these other things. ^C And from this it is further shown that not only in His endurance of labors is Christ to be observed, but also in how far He was removed from arrogance; not only the fact that He was weary and that He sat by the wayside, but also that He was left alone and His disciples had departed. And yet He could have, if He had wished, either not sent them all away, or while they were gone, had other ministers; but He did not wish to. For He was thus accustoming His disciples to trample upon all arrogance. And what is strange, someone might say, if they were moderate, since they were fishermen or tent-makers? They were indeed; but they immediately flew up toward heaven and became more glorious than kings, for they became acquaintances of the Lord of the world and disciples of the admirable Master. Now you know that those who arrive at dignities from a lower rank are more easily exalted into arrogance, as ones who were previously devoid of honor. Keeping them, therefore, in this humility, He taught them to be modest and humble in all things, and never to have need of servants. ^D As for Himself, he says: "Being wearied with His journey, He sat thus on the well." Do you see that He sat because of labor and heat, so as to wait for the disciples? Indeed, He knew what was about to happen with the Samaritans. Yet He did not come for that reason primarily; nor, even if He had not come for that reason, was the little woman to be repelled who showed herself to be eager for instruction. For the Jews were repelling Him when He came to them; the Gentiles, on the contrary, were drawing Him to themselves when He was going elsewhere. The former were envious, the latter were believing; the former were indignant, the latter were wondering and worshipping. What then? Was it necessary to despise the salvation of so many people and to dismiss such studious affection? This would certainly be unworthy of His kindness; and therefore He dispenses all these things with wisdom fitting to Himself. He was sitting, recreating His body, and refrigerating Himself beside the well. And it was then midday, which the evangelist declares with these words, "It was about the sixth hour, and He sat thus." What is that, "thus"? Not on a throne, not on a cushion, but simply on the ground. "There cometh a woman of Samaria to draw water." In this way he declares that the woman had come out from the city for another purpose, everywhere repressing the impudent stubbornness of the Jews, lest anyone say that He was transgressing His own commandment, when He forbade entry into the city of the Samaritans, while He Himself was speaking with a Samaritan. Therefore, "His disciples were gone away into the city to buy meats," says the evangelist, introducing many causes for the conversation with the woman. What then of the woman? When she had heard "Give Me to drink," looking for an occasion to question Christ quite prudently, she says: "How dost Thou, being a Jew, ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans." And how did she know He was a Jew? From His habit, perhaps, or from His speech. You, however, notice how perspicacious the woman was. For if there was need of caution, Christ had more need of caution than she did. For she did not say, "The Samaritans do not communicate with the Jews," but, "The Jews do not admit the Samaritans." Yet the woman, although immune from blame, because she thought another was falling into blame, did not remain silent, but corrected what she thought was being done against the law. But someone might ask, why Jesus requested a drink from her, the law not permitting it? For who would say that because He foresaw she would not give it, He should have requested it the less? What then must be said? That it was already indifferent to abrogate such observations. For He who was leading others to transgress them ought much more to transgress them Himself. For "not that which entereth into the mouth defileth a man, but what cometh out" (Matt. 15:11). And that conversation with the woman is no small accusation of the Jews, because they, though often invited by both words and deeds, did not obey. But see how quickly this woman, by a slight interrogation...

^A For He did not immediately set out on this journey or embark on this path; yet if some happened to be present, He did not stop them. For He said quite simply to the disciples, "Do not enter into a city of the Samaritans," but it was not to repel those who approached Him; for to do so would have been very unworthy of His loving-kindness. It is for this reason that He answers the woman and says: *If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.* He first shows that she is worthy to hear and not to be overlooked, and then He reveals Himself. For she was about to learn immediately who He was, and to obey and attend to Him, which is something one could not say about the Jews. For when they learned, they asked Him for nothing, nor did they desire to learn any of the useful things, but they even insulted and drove Him away.

But the woman, having heard these things, see how meekly she answers: *Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?* For now He has raised her up from that lowly suspicion, and from thinking He was just one of many. For she does not call Him *Lord* in a simple way here, but as one bestowing great honor. That she said these things out of reverence is clear from what follows. For she did not mock, nor did she ridicule, but for the moment she was simply baffled. And if she did not immediately grasp everything, do not be surprised; for neither did Nicodemus. For what does he say? "How can these things be?" and again, "How can a man be born when he is old?" and again, "Can he enter a second time into his mother's womb and be born?" But she is more respectful: *Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?* ^B He was saying one thing to her, and she was suspecting another, hearing nothing more than the words, and for the moment unable to conceive of anything higher—yet she could have spoken rashly, saying, "If you had the living water, you would not have asked of me, but would have provided it for yourself first; but now you are boasting." But she said none of these things, but answers with great meekness, both at the start and afterward. For at the start she says, *How is it that thou, being a Jew, askest drink of me?* And she did not say, as one speaking to a foreigner and an enemy: "May it not be for me to share with a hostile man and one alienated from our nation!" And after this, again, hearing Him say great things, at which enemies are most bitten, she did not mock, nor did she disparage; but what does she say? *Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?* Do you see how she inserts herself into the Jewish nobility? What she means is this: "He used this water, and had nothing better to give." And she said these things, showing ^C how from her first answer she had received a great and high concept. For the words, *He drank thereof himself, and his children, and his cattle*, signify nothing else than that she had a notion of a greater water, but did not find it, nor did she know it clearly.

To put it more clearly, what she wishes to say is this: "You cannot say," says she, "that Jacob gave us this source, but used another himself; for both he and his children drank from it, and they would not have drunk from it if he had had a better one. Therefore, you cannot give a better one than this, nor is there any better to be had, unless you confess that you are greater than Jacob. From where, then, have you the water you promise to give us?" But the Jews do not converse with Him so affably, even though He discussed the same subject with them, mentioning such water; yet they gained nothing. But when He reminded them of Abraham, they even tried to stone Him. But the woman does not behave this way toward Him, but with much meekness, in the middle of the heat, and at mid-day, she both speaks and hears everything with much long-suffering, and thinks nothing of the sort that it is natural for the Jews to say, such as: "This man is mad and out of his mind; he has bound me to a spring and a well, while providing nothing, but boasting with his words." But she endures and waits until she finds what she is seeking. ^D

5. If a Samaritan woman exerts such zeal for the sake of learning something useful, and stays with Christ, even though she does not know Him—what kind of pardon shall we deserve, who know Him, and are neither at a well, nor in a wilderness, nor at mid-day, nor under a burning ray, but are enjoying the cool of the dawn, under such a roof, and yet do not patiently endure to hear any of the things said, but grow exhausted? But she is not like that; rather, she is so gripped by the words that she even calls others to Him. The Jews, however, not only did not call others, but even hindered and obstructed those who wished to approach; hence they said, *Have any of the rulers or of the Pharisees believed on him? But this people who knoweth not the law are cursed.* Let us, therefore, imitate the Samaritan woman; let us converse with Christ. For even now He stands in our midst, speaking to us through the prophets and the disciples. Let us hear, therefore, and be persuaded. For how long shall we live in vain and for nothing? For not to do what is pleasing to God is to live in vain; or rather, not in vain only, but also to our own hurt. For when we consume the time given to us in what is not needed, we shall depart to pay the ultimate penalty for the untimely expenditure. For surely, if one who received money to trade with, and then ate it up, will be required to give an account by him who entrusted it, then one who has spent such a life in vain will not pay the penalty? God did not bring us into this present life, and breathe into us a soul, only so that we might use it for the present, but that we might conduct all our affairs for the life to come. For it is only the irrational creatures that are useful for the present life; we, however, have an immortal soul for this reason, that we might do everything in preparation for that life. For if one should ask the purpose of horses, and donkeys, and oxen, and other such livestock, we would say no other than their service in the present life. But about us, this cannot be said; rather, our state is the better one, which is after the departure from here; and we must do everything so that we may shine there, that we may dance with the angels, that we may stand before the King forever in the endless ages. For it is for this reason that the soul has been made immortal, and the body also will be immortal, so that we may enjoy the unending good things. But if you, with the heavenly things set before you, are nailed to the earth, consider what a great insult is done to the Giver. For He offers you the things above; but you, not making much account of them, exchange them for the earth. For these reasons He also threatened Gehenna, as one being despised, so that you might learn from this of what good things you are depriving yourself. But into...

our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, unto the ages of ages. Amen. But may it be far from us to experience that punishment; rather, by being pleasing to God, may we attain eternal blessings, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, unto the ages of ages. Amen.

HOMILY XXXII

^A "Jesus answered and said unto her: Everyone who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will not thirst forever; but the water that I shall give him will become in him a spring of water leaping up unto eternal life."

1. The Scripture calls the grace of the Spirit sometimes fire, sometimes water, showing that these are appropriate names not for His substance, but for His operation. For the Spirit does not consist of different substances, since He is invisible and of one kind. John signifies the one when he says, "He will baptize you with the Holy Spirit and with fire" (Matt. 3:11); but Christ signifies the other, "Rivers of living water shall flow from his belly." This, however, He said concerning the Spirit, which they were to receive (John 7:38-39). Thus, also, while speaking to the woman, He calls the Spirit "water": "Whoever drinks of the water that I shall give him will not thirst forever." He calls the Spirit "fire" so as to signify the force and fervor of grace and the destruction of sins; He calls Him "water" to indicate the purification and the refreshment brought to the souls receiving Him. And rightly so. For as a garden blooming with fruit-bearing ^B and ever-green trees, so does He adorn the diligent soul, neither allowing it to feel sadness nor satanic snares, inasmuch as it easily extinguishes the fiery darts of the evil one.

But I would have you observe the wisdom of Christ, how gently He lifts up the woman. For He did not say to her from the beginning, "If you knew who it is that says to you, 'Give me to drink'"; but after He had provided her the occasion to call Him a Jew and to accuse Him, He speaks, warding off the accusation. And when He had said, "If you knew who it is that says to you, 'Give me to drink,' you would perhaps have asked of Him," and with these great promises had led her to make mention of the patriarch, thus He opened the eyes of the woman's mind. Then, when she replied, "Are you greater than our father Jacob?", He did not say, "Yes, I am greater," for He would have appeared as boasting, while as yet there was no demonstration of the matter; but by the things He says, He prepares [her] for that. For He does not simply say, "I will give you water," but after He was silent about Jacob, He brought forth what was His own, declaring the difference of persons through the discrimination of the gifts, and moreover his own excellence above the patriarch. "If you marvel," He says, "that he gave this water, if I give you [water] that is far better, what will you say? You have already almost confessed before that I am greater than Jacob, since you asked by saying, 'Are you greater than our father Jacob, who promise even better water?' If you receive that water, then you will plainly confess me to be greater." See the woman's judgment, without any respect of persons, she who brings in a verdict from the very things themselves, both concerning the patriarch and concerning Christ? But the Jews did not do so; for when they saw Him casting out demons, they called Him a demoniac, much less did they call Him greater than the patriarch. The woman, however, did not act so, but brings in her verdict from whence Christ wished; namely, from the very demonstration of the works. For He too brings in judgment from there, saying: "If I do not the works of my Father, do not believe me; but if I do them, even if you do not believe me, believe the works" (John 10:37).

^C But you, observe how, when she had heard, "Are you greater than our father Jacob?", He, omitting Jacob, speaks about the water with these words: "Everyone who drinks of this water will thirst again," and making a comparison, having dismissed the accusation, he makes it out of excellence. For He does not say, "This water is nothing, and all things are to be despised"; but he brings forward that which nature itself testifies: "Everyone who drinks of this water will thirst again; but whoever drinks of the water that I shall give him will not thirst forever." The woman had already heard of living water, but had not understood. For because water is called "living" when it is perennial and always overflowing, its spring not being cut off, the woman thought this was to be understood. Therefore, He opens it more clearly to her hereafter, and demonstrating its excellence by way of comparison, he proceeds thus: "Whoever drinks of the water that I shall give him will not thirst forever"; thus, as I said, showing excellence, and moreover from the things that follow, for truly ordinary water has none of these things.

What, however, follows? "It will become in him a spring of water leaping up unto eternal life." Just as he who has a spring inside will never thirst, so neither will he who has possessed this water. And immediately the woman believed, being much wiser than Nicodemus; ^D and not only wiser, but also bolder. For the latter, having heard many things of this kind, neither called anyone else, nor did he himself have the confidence; but the former performs an apostolic office, announcing to everyone, calling everyone to Jesus, and drawing the entire city to Him. The latter, having heard Christ, said, "How can these things be?" (John 3:9), and having not yet understood, neither did he admit the discourse. But the woman was otherwise: she was at first in doubt, but afterwards, not having applied such caution, but as if accepting the verdict uttered, she is borne immediately to receiving the matter. For since Jesus had said, "It will become in him a spring of water leaping up unto eternal life," the woman immediately says: "15. Give me this water, so that I may not thirst, nor come here to draw."

2. Observe how she is led little by little up to the dogmas: First, she thought He was some lawless Jew; then, because He warded off this accusation (for it did not befit Him Who was to instruct her to be suspect), when she had heard of "living water," she thought this was spoken of sensible water. Finally, when she had heard that the things being said were spiritual, she believed indeed that that water could drive away thirst, yet she did not know what it was, but was still in doubt: she thought

^A that they were above things sensible, but did not know the truth clearly. But here, looking more accurately, though not yet seeing the whole (for "Give me," she says, "this water"), she preferred him to Jacob. "For I have no need of this fountain, if I receive from you that water." You see how she prefers him to the patriarch? This is the sign of a grateful soul. She showed how great an opinion she had of Jacob; she saw someone better, and was not held back by her preconception. Thus, the woman is neither easily led (for she did not simply accept what was said; for how could she, who had inquired with such accuracy?), nor is she disobedient or contentious. And she showed this by her petition. Yet, he also said to the Jews at one time: "He who eats of my flesh shall not hunger; and he who believes in me shall never thirst." But they not only did not believe, but were also offended. The woman, however, suffered no such thing, but even remains and asks. To the Jews, therefore, he was saying, "He who believes in me shall not thirst"; but to the woman he did not speak thus, but more plainly: "He who drinks of this water shall not thirst." For it was an ^B announcement of spiritual things, and not of things seen. For this reason, having raised her mind with his promises, he still lingers in things sensible, because she was not yet able to contain the accuracy of spiritual things. For if he had said, "If you believe in me, you shall not thirst," she would not have understood what was said, not knowing who it was that was speaking, nor of what thirst he spoke. For what reason, then, did he not do this also in the case of the Jews? Because they had seen many signs; but she had seen no sign, but heard his words first. For this reason, he eventually reveals his power through prophecy, and does not immediately bring in the rebuke; but what does he say? "Go, call your husband, and come here." And she says, "I have no husband." Jesus says to her, "Well have you said that I have no husband; for you have had five husbands, and the one whom you now have is not your husband. This you have said truthfully." The woman says to him, "Lord, I perceive that you are a prophet." ^C Oh, the greatness of the woman's philosophy! How gently she receives the rebuke! For how could she not, someone might say? Tell me, why? Did he not also rebuke the Jews many times, and with things greater than this? For it is not the same thing to bring into the open the secrets in one’s mind, as to make manifest an event that occurred in secret. For the former belongs to God alone, and no one else knows it, unless the one possessing it in his mind; the latter, all who partake in it understand. Yet even so, when rebuked, they do not bear it gently; but when he said, "Why do you seek to kill me?" they not only do not wonder, as the woman did, but even reproach and revile. And yet, they even had the proof from other signs, while she had heard only this; but nonetheless, they not only did not wonder, but even reviled, saying, "You have a demon; who seeks to kill you?" But this woman not only does not revile, but even wonders and is struck with awe, and surmises he is a prophet; and yet this rebuke would have touched the woman more ^D than that one touched them. For this was the sin of her alone, while that was common. But we are not stung as much by common things as by our own. And they thought they were accomplishing something great if they killed Christ; but the matter of the woman was admitted by all to be shameful; yet the woman was not troubled, but was struck with awe and wondered. And in the case of Nathanael, Christ did the same thing. For he did not introduce the prophecy primarily, nor did he say, "I saw you under the fig tree," but when he said, "Whence do you know me?" then he brought this in. For he wished to receive the foundations of both prophecies and miracles from those very ones who came to him, so that they might be more closely joined to what was happening, and he might flee the suspicion of seeking glory. He does this here as well. For to rebuke primarily, saying, "You have no husband," seemed burdensome and superfluous; but receiving the cause from her, to correct all these things, was indeed very consistent, and made the listener more gentle. "And what consistency," one says, "is there in saying, 'Go, call your husband'?" The discourse was about a gift and grace surpassing human nature. The woman persisted, seeking to receive, and he says, "Call your husband"; as if demonstrating that he too must partake of these things. But she, hastening to receive, and covering the shame of the matter, and thinking she was conversing with a man, says, "I have no husband." Hearing these things, Christ now opportunely introduces the rebuke, saying both things with accuracy. For he numbered all those before, and rebuked the one currently being hidden. What then of the woman? She was not troubled, nor did she leave and flee, nor did she think the matter to be an insult; but she wonders at him all the more and persists: "For I perceive," she says, "that you are a prophet." And consider her intelligence: even here she does not rush headlong, but is still observing and wondering. For "I perceive" means, "You appear to me to be a prophet." Then, since she suspected this, she does not ask him about life’s necessities, not about bodily health, not about wealth, not about riches, but immediately about dogmas. For what does she say? "Our fathers worshipped on this mountain"—speaking of those around Abraham; for they say that the son was offered there—"And how do you say that in Jerusalem is the place where it is necessary to worship?"

3. Do you see how she has become higher in her reasoning? Because she who formerly was anxious about not being troubled due to thirst, now asks about dogmas. What then of Christ? He did not solve the question (for it was not his main concern to answer simply to what was said; for that would have been superfluous), but he leads the woman again to a greater height; and he does not discourse with her about these things before she confessed that he is a prophet, so that she might then hear what was being said with much assurance. For having been persuaded of this, she no longer had room to doubt about the things to be said. Let us be ashamed, therefore, and let us blush hereafter. A woman who had been with five husbands, and was a Samaritan, shows such zeal for dogmas, and neither the hour of the day, nor the fact of having come for something else, nor anything else took her away from the inquiry about such things; but we not only do not inquire about dogmas, but we are disposed toward all things casually and as it happens. For this reason everything is neglected. For who of you, tell me, when being at home, took a Christian book in his hands, and went through the contents, and searched the Scripture? No one could have that to say; but rather, draughts

Theological inquiry and the neglect of Scripture

187 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. ^A you store away at home, and who takes up a Christian book or examines its contents, or searches the Scripture? No one, assuredly. But we shall find dice and knucklebones with most men; books, nowhere, or certainly only with a few. And these are affected just like those who do not possess them, who keep them bound or stored away completely in chests, and put all their effort into the thinness of the parchment or the beauty of the lettering, with the reading itself neglected. For they do not acquire them for any utility, but that they may ambitiously display their wealth: such is the pride of vainglory. I hear no one desiring to understand the books; but they boast rather that they possess books written in gold letters. And what, I ask, is the profit from this? ^B For the Scriptures were not given to us so that we might have them in books only, but that we might inscribe them upon our hearts. Certainly, this possession of books is a matter of Judaic ambition, when precepts are committed to letters alone. To us, however, the Law was not given thus from the beginning, but written on the fleshly tables of the heart. I say this, not that I forbid the purchasing of books—indeed, I praise it, and wish for it to be done—but I would want both the words and the thoughts to be so turned over in our minds that we might be purified by the understanding of the writings. ^C For if the devil does not dare to approach a house where the Gospel lies, much less would a demon or sin dare to approach a soul imbued with evangelical thoughts. Therefore, sanctify your soul, sanctify your body; keep these things always in your heart and on your tongue. For if base words defile and summon demons, it is clearly certain that spiritual reading sanctifies and attracts spiritual grace. The Scriptures are divine chants. Let us therefore chant them within ourselves, and apply these remedies to the diseases of the soul. For if we knew what is read, we would hear those things with great zeal. I say these things always, nor shall I make an end of speaking. Would it not be absurd if, while men sit in the marketplace and recount the names, descent, cities, ^D and industry of charioteers and dancers, or even the virtues or vices of horses, those who gather here know nothing of what is done here, and indeed ignore even the very number of the books? For if you perceive those things for the sake of pleasure, I will show you that a greater pleasure is reaped from this. For what, I ask, is sweeter? What is more wondrous? To see a man struggling with a man, or a man fighting with the devil, and his body engaging with an incorporeal power and overcoming it? Let us contemplate these struggles; these, I say, which it is honorable and useful to imitate, and whose imitators receive a crown—and not those whose pursuit brings disgrace to those who imitate them. For you will behold that struggle with demons if you look; this one with the angels and the Lord of the angels. Tell me, I ask you: if it were permitted you, while sitting with princes and kings, to enjoy spectacles, would you not consider that a thing highly honorable? But here, seeing the devil gripped by the back by the King of the angels, struggling and vainly attempting to conquer, do you not run to this spectacle? And how, you ask, can these things be? If you have the book in your hands. For in it you will see both the pits and the long courses, and the grips, and the skill of him who is just. If you gaze upon these spectacles, you will learn the manner of contending, and you will overcome the demons. Those other spectacles are celebrations of demons, not theaters for men. For if it is not permitted to enter a temple of idols, much less is it permitted to enter a satanic celebration. These things I shall not cease to say and to urge, until I see you changed. For to say these things, "to me is not burdensome," he says, "but for you it is safe" (Phil. 3:1). Therefore, do not take my admonition amiss. For if it were to be taken gravely, it would be so for me who am not heard, rather than for you who always hear but never obey. But may it be that I am not forced to accuse you always; may God grant that, freed from this baseness, you may be deemed worthy of the spiritual spectacle and enjoy the glory to come: by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, for ever and ever. Amen.

HOMILY XXXIII

as if he were saying: "There is no further need to contend about place." The Jews, however, had the advantage over the Samaritans in the manner of their worship; for, he says, "You worship what you do not know; we worship what we know." How then did the Samaritans not know what they worshiped? Because they thought God was local and partial; thus indeed they served him, and thus they sent word to the Persians, saying, "The God of this place is angry with us," conceiving nothing more of him in this respect than of idols. Therefore they persisted in serving both demons and Him, mixing together things that cannot be mixed. But the Jews were free from this suspicion, and they knew Him to be the God of the whole world, even if not all of them did. For this reason he says, "You worship what you do not know; we worship what we know." Do not wonder that he numbers himself with the Jews; for he is conversing according to the woman’s suspicion, as being a prophet of the Jews. Hence he also put, "We worship." For that He is among those who are worshiped is evident to everyone. For to worship belongs to the creature, but to be worshiped belongs to the Lord of the creature. But for the time being he discourses as a Jew. The "We," therefore, means: "We, the Jews." Having thus elevated the Jewish position, he again makes himself trustworthy and persuades her to pay closer attention to what is said by him, making the discourse free from suspicion and showing that he does not elevate their things out of kinship with his fellow race. For he who has thus pronounced concerning the place—about which the Jews especially prided themselves and thought they excelled everyone—and has pulled down their lofty claims, it is clear that he was not speaking according to the favor of anyone, but with truth and prophetic power. ^A Since, therefore, he has for the time being removed such arguments by saying, "Believe me, woman," and the rest, he adds, "Because salvation is from the Jews." What he says is something like this: either that the blessings for the world have come from there—for the knowing of God and the condemning of idols had its beginning from there, as well as all other doctrines, and even with you the very act of worship, if not done rightly, at least took its beginning from the Jews—or he calls his own presence salvation; or rather, one would not be wrong to call both of these "salvation," which he said was from the Jews. This is what Paul hints at when he says: "From whom is Christ according to the flesh, who is God over all" (Rom. 9.5). Do you see how he supports the Old Testament and shows it to be the root of blessings, and throughout shows that he is not opposed to the Law, if he states that the cause of all blessings is from the Jews? "But the hour is coming, and now is, when true worshipers will worship the Father." We have the advantage over you, woman, he says, in the manner of worship; nevertheless, even this will shortly have an end. For not only will the matters of places be changed, but also those of the manner of worship, and these things are at the doors: "For the hour is coming, and now is." ^B For since the prophets spoke of what they spoke long before, he here abolishes this by saying, "And now is." Do not think, he says, that this prophecy is such that it will happen after a long time. For the events are already present and are at the doors, "when the true worshipers will worship the Father in spirit and truth." By saying "true," he cast out the Samaritans [and the Jews] alike. For even if these are better than those, they are nonetheless far inferior to those that are to come, and [inferior] by as much as a shadow is to the truth. He speaks concerning the Church, that this is the true worship and that which is becoming to God. For the Father also seeks such to worship him. If therefore he sought such [of old], he did not approve of that manner, but was condescending, and [did so] for this reason, that he might also introduce these. Who then are the true worshipers? Those who do not enclose worship in a place, and who serve God in spirit; just as Paul also says: "I serve in my spirit, in the Gospel of his Son" (Rom. 1.9); and again, "I beseech you that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service" (Rom. 12.1). But when he says, "God is a Spirit," he signifies nothing else than that He is incorporeal. One must therefore offer such worship to the Incorporeal, and it must be offered through the incorporeal part in us; that is, through the soul and the purity of the mind. Hence he says: "And those who worship him must worship in spirit and truth." For because both they and the Jews were neglecting the soul and were making much effort over the body, cleansing it in every way; he says that God, being incorcorporeal, is not served by the purification of the body, but by that which is incorporeal in us, [192] that is, by the mind. Do not, therefore, sacrifice sheep and calves, but consecrate and wholly burn your entire self to God; for this is what it means to present a living sacrifice. For one must worship in truth; since the former things were a type—circumcision, whole burnt offerings, sacrifices, incense; but now there is no longer this, but the whole is truth. For one must not cut the flesh, but evil thoughts, and crucify oneself, and slay and cut down irrational desires. The woman grew dizzy at the things said and despaired at the height of what was spoken, and being weary, hear what she says: "I know that Messiah is coming, who is called Christ; when he comes, he will announce to us all things." Jesus says to her: "I am he who speaks to you." ^C And whence did the Samaritans have the expectation of the coming of Christ, having received only Moses? From the very writings of Moses. For in the beginning he revealed the Son. For "Let us make man in our image and likeness" (Gen. 1.26) was said to the Son; and in the tent it is He who converses with Abraham; and Jacob, prophesying about him, said: "A ruler shall not fail from Judah, nor a leader from his loins, until he comes to whom it is reserved, and he is the expectation of the nations" (Gen. 49.10). And Moses himself says: "The Lord God will raise up for you a Prophet from your brothers, like me; him you shall hear" (Deut. 18.15). Also the matters concerning the serpent, and the rod of Moses, and the matters concerning Isaac and the ram, and many other things were there for those willing to select them, proclaiming his coming. And why, one might ask, did Christ not lead the woman from these, but to Nicodemus brought the serpent into the middle, and reminded Nathanael of prophecies, but to her said nothing of the kind? For what purpose, then, and why? Because they were men and were versed in these things; but she was a poor woman, and a [foreigner], and ignorant of the Scriptures. For this reason he does not discourse with her from these, but draws her on through the water and the prophecy, and through these...

^A he reveals himself at last. For if he had said this at the beginning to the woman who was not seeking, he would have appeared to her to be delirious and uttering futilities. Now, however, by little and little, awakening her memory, he opportunely reveals himself. And to the Jews, who were saying continually, "How long dost thou hold our soul in suspense? If thou be the Christ, tell us plainly" (John 10:24), to these he did not answer clearly; but to her he plainly said that he was the Christ: for the woman was better disposed than the Jews. For they were not seeking in order to learn, but to find occasion to mock him. For if they had wanted to learn, the teaching of his words, of the Scriptures, and of his signs would have been enough. But she spoke with a simple mind and a sincere affection, as is clear from what she did afterward. For she heard and believed, and brought others to believe, and in all things one may see the diligence and faith of the woman. ^B 27. And his disciples came. They arrived very opportunely, when the teaching had already been perfectly delivered. And they marveled that he was speaking with a woman. Yet no one said, "What seekest thou?" or, "Why speakest thou with her?"—though he was so conspicuous, that he should deign to humble himself to converse with a needy woman, a Samaritan. Yet, though astonished, they did not ask the reason; they had been so schooled to keep the order of disciples, so much did they fear and revere him. For even if they did not yet hold him in his appropriate estimation, they still looked up to him and observed him as some wonderful man. Yet they often appeared more confident, as when John reclined upon his breast; and when they approached him saying, "Who is the greatest in the kingdom of heaven?" (Matt. 18:1); when the sons of Zebedee ask that one may sit on his right hand and the other on his left (Mark 10:35, 37). Why then did they not ask here? Because at that time, when their own affairs were at stake, they necessarily inquired; but here, the matter was nothing to them. ^C John, however, used to do this much later, when, emboldened by the love of Christ toward him, he had more confidence: for this was, he says, whom Jesus loved (John 19:26). What is equal to this beatitude? But let us not stop here, beloved, in praising the blessed apostle; rather, let us do everything to be counted in the number of the blessed; let us imitate the evangelist, and see what was the cause that drew so much of Christ’s love to him. What was the cause? He left his father, and his boat, and his nets, and followed Jesus. But this was common to him with his brother, and likewise with Peter and Andrew, and with the rest of the apostles. What then was outstanding that won him so great a love? He said nothing of this sort of himself, except only that he was loved; but the reason why he was loved, he modestly kept silent. For that he was exceptionally loved by Christ was plain to all: yet we do not see him speaking and inquiring privately, as Peter often did, as Philip did, as Judas, as Thomas; except only once, for the sake of his fellow-apostle who was asking him. For at the prompting of the ^D coryphaeus of the apostles, he then necessarily asked; for they loved one another with a mutual love. Thus it is narrated that they ascended into the temple together, and preached together. And yet Peter often appears more fervent and is moved and speaks: and finally he hears Christ saying, "Peter, lovest thou me more than these?" (John 21:15)! Now he who loved more than the rest was without doubt loved. But the one was plain from his love toward Jesus, the other from Jesus’ love toward him. What then won him this extraordinary love? It seems to me that he exhibited great modesty and meekness, for which reason he is often found not to act so freely and confidently. How great a virtue this is, is proven by Moses: for this made him such and so great a man.

Humility is the foundation of virtues. The vanity of riches. Almsgiving is recommended. Nothing is equal to humility.

Therefore, Christ began the beatitudes from this, and in promising the kingdom, he placed humility first. No man can possibly attain salvation without it; and even if one has fasted, and if one has prayed and given alms, if one does this with pride, all these things are abominable; whereas, if humility is present, all things are desirable and lovable and are practiced with security. Therefore, let us act modestly, beloved, let us act modestly: for this virtue is very easy if we are vigilant. What then is that, my man, which elevates you into arrogance? Do you not see the vileness of your nature? A will inclined to a fall? Think of your death, the multitude of your sins. Verily, perhaps you are high-minded because of many glorious deeds? By this very thing you will lose everything. Therefore, not only the sinner, but the pursuer of virtue must devote himself to modesty. Why? Because the former is forced to it by conscience; the latter, if he is not very vigilant, is quickly snatched away and vanishes like a wind, like that Pharisee. But do you bestow alms on the poor? Verily, not your own, but that which is the Lord’s, which is common to you and your fellow-servants. And therefore one must think humbly, while you foresee in the calamities of your fellow-tribesmen what hangs over you, and learn the state of your nature in others. Perhaps we have sprung from such progenitors. But if riches have come to us, we shall undoubtedly leave them behind. And what are riches? A hollow shadow, smoke vanishing like grass, nay, they are cheaper than grass. Why are you high-minded about grass? Do not riches accrue to thieves, and to the effeminate, and to harlots, and to the excavators of tombs? Are you puffed up because you have such partners in your wealth? Are you desirous of honor? Verily, nothing is more opportune for honor than almsgiving. For honors derived from wealth and power are constrained and odious; but these come from the will and the conscience of those who honor, whom not even those who honor can take away from the midst. And if men have such reverence for those who bestow alms, and wish them all good things, think what a reward they shall receive from the benign God, what retribution. Let us therefore seek these riches that always remain, never fleeing; so that both in this life we may be great, and in that one conspicuous, and obtain the eternal goods; by the grace and benignity of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always, and for all ages of ages. Amen.

HOMILY XXXIV

28. The woman, therefore, left her water-pot and went off into the city, and says to the men: 29. Come, see a man who told me all that I have done: can it be that he is the Christ?

1. We need great fervor and diligent awakening; for without this, we cannot attain the good things promised to us. And Christ, showing this, says now: *If anyone will not take up his cross and follow me, he is not worthy of me* (Matt. 10:38); and at another time, *I came to cast fire upon the earth, and what I desire if it were already kindled?* (Luke 12:49), wishing by both these to present to us a disciple who is fervent and inflamed, and prepared for every danger. Such, indeed, was this woman. For she had been so kindled by the things spoken to her that she left her water-pot, and the errand for which she had come, and running into the city, drew the entire population toward Jesus. *Come*, she says, *and see a man who told me all that I have done.* Observe her diligence and her understanding. She had come to draw water; and when she had found the true spring, she henceforth disregarded the sensible one, teaching us that, even if it be a small example, we should nevertheless, in the hearing of spiritual things, despise all worldly matters and make no account of them.

For, in proportion to her own strength, she has done the same as, or even more than, the apostles. They, indeed, when called, left their nets; but she, of her own accord, with no one commanding, leaves her water-pot and performs the work of an evangelist, being uplifted by joy. And she does not merely call them, as Andrew and Philip did, but having aroused a whole city and so great a multitude, she thus led them to him. And observe how prudently she speaks. For she did not say, “Come, see the Christ,” but she too, with condescension, with which Christ also had ensnared her, draws the men in. *Come*, she says, *see a man who told me all that I have done.* And she was not ashamed to say, “He told me all that I have done.” And yet she could have spoken differently: “Come, see one who is prophesying.” But when a soul is inflamed with divine fire, it looks no longer to anything on earth, neither to glory nor to shame, but to one thing alone: the flame that possesses it. *Can it be that he is the Christ?* Observe again ^A the great wisdom of the woman. She neither declared it clearly, nor was she silent. For she wished not to introduce them by her own assertion, but from their own hearing to make them partners in this judgment; she was making the word more acceptable. And although he had not declared her entire life, from what had been said she was persuaded concerning the rest also. And she did not say, “Come, believe,” but, “Come, see,” which was lighter and drew them in more. Do you see the woman’s wisdom? For she knew, she knew clearly, that having merely tasted of that fountain, they would experience the very same things she had felt. And indeed, if any of the more dull-witted had been there, he might have obscured the rebuke; but she makes her own life public and puts it in the midst, so as to draw everyone in and capture them.

31. *In the meantime, his disciples were asking him, saying: Rabbi, eat.* In this place, “asking” means “entreating,” in their native tongue. ^B For seeing him exhausted by the journey and the heat that was upon him, they were entreating him. For the petition for food was not from forwardness, but from affection for their teacher. What, then, does Christ say? 32. *I have food to eat that you do not know.* 33. *They were saying, therefore, to one another: Has anyone brought him something to eat?* Why then do you marvel if the woman, hearing of water, still imagined water, where even the disciples still suffer these things, and as yet perceive nothing spiritual, but are perplexed, yet again observe the customary reverence and honor towards their teacher, conversing with one another, but not daring to bring the question before him? This they do elsewhere too, desiring to ask, yet not asking. What then does Christ say? 34. *My food is*, he says, *that I might do the will of him who sent me, and accomplish his work.* He called the salvation of men “food” here, showing how great a desire he has for our providence. For just as it is for us a desirable thing to eat, so it is for him that we be saved. ^C And hear how everywhere he does not reveal everything readily, but first casts the hearer into perplexity, so that having begun to seek what is meant, and then being perplexed and struggling, he may receive what is sought with greater eagerness, and be more awakened toward the hearing. For why did he not say directly, “My food is that I should do the will of my Father”? Although not even this was clear, yet it was clearer than the former; but why? “I,” he says, “have food to eat that you do not know.” For first, as I said, he wishes to make them more attentive through perplexity, and to accustom them to hear what is said through such enigmas. And what is the will of the Father? He declares it then and interprets it: ^D *Do you not say that there are yet four months, and the harvest comes? Behold, I say to you, lift up your eyes and behold the fields, that they are white for the harvest.*

2. Behold again, he leads them toward the contemplation of the greatest things with familiar terms. For having said, “My food,” he declared nothing other than the salvation of men that was to come; and both “field” and “harvest” denote the same thing: the multitude of souls ready for the reception of the message. And by “eyes” here, he means those of the mind and those of the body; for they were already seeing the multitude of the Samaritans coming; and the readiness of their intention he calls “fields that are white.” For just as grain, when it has turned white, is ready for reaping; so these now, he says, are prepared and suitable for salvation. And why did he not say clearly, “The people are coming to believe, and are ready for the reception of the word, being catechized by the prophets, and henceforth yielding fruit,” but called them “field and harvest”? What do these tropes intend? For he does not do this here only, but in the entire Gospel; and the prophets also have used this same manner, saying many things metaphorically. What then is the cause—for the grace of the Spirit did not appoint these things without reason—but that there might be an emphasis of his words, and they might be set before their eyes? For the mind, having grasped an image consonant with the facts, is more awakened, and sees the matter as if it were depicted.

^A One reason is this; the second is that the narrative might be sweeter, and the memory of what is said might be more permanent. For neither is a proposition received in the same way, nor does it so persuade many hearers, as a narrative through the facts themselves, of which we have actual experience. Which is most wisely managed in this parable. *In vitam æternam*. For the fruit of this earthly harvest does not contribute to eternal, but to temporary life; but the fruit of the spiritual harvest leads to immortal life. Do you see how the words are indeed sensible, but the meanings spiritual, and how the words distinguish the earthly from the heavenly? For what He said regarding the water, after He had indicated its property, *He who drinks from this water shall not thirst*, the same He does here when He says that this fruit is gathered *into life eternal*: *that both he who sows and he who reaps may rejoice together*. Who is he that sows, and who is he that reaps? The prophets sowed the seed, and they did not reap it, but the apostles did. Yet they are not therefore deprived of the pleasure and reward of their labors; but they rejoice and are glad with us, even if they do not reap with us; for the work of the harvest is not the same as that of the sowing. Where, therefore, labor is less and pleasure greater, to this I have reserved you, and not to the sowing, where there is much labor. For in the harvest, the yield is ample, but the labor is not so great, but rather it is accompanied by much ease. Here then He wishes to signify that it is the will of the prophets that men should come to Me; this the Law also prepared. Therefore they sowed, that they might produce this fruit. He shows also that He Himself sent them, and that there is much affinity between the Old and New Law, and at the same time performs all things through this parable. He makes mention ^B of a certain proverb, which was borne in the mouths of many. 37. *In hoc enim*, He says, *est verbum verum*: *Quia alius est qui seminat, alius est qui metit.* These things many were saying, *Could others endure the labors, while others gathered the fruits?* And He says: This word is now true: the prophets indeed labored, but you reap the fruit of their labors themselves. He did not say, the reward; for they did not undertake such labor without reward; but, the fruit. This Daniel also did; for he himself commemorates this proverb: *Exit ab iniquis scelus*. David also in his lamentation makes mention of this proverb. Therefore He had said earlier: *That both he who sows and he who reaps may rejoice together.* Because He was about to say that one would sow and another would reap, lest anyone, as I said, should think the prophets were deprived of their own reward, He says something new and unexpected; which does not happen in sensible things, but is special in spiritual ones. For in sensible things, if it happens that one sows and another reaps, they do not rejoice together, but he who sowed is grieved, as having labored for another; only those who reap rejoice. But here it is not so; but those who do not reap what they have sown, rejoice together with those who are reaping; whence it is manifest that they are participants of the reward. 38. *Ego misi vos metere quod vos non laborastis: alii laborarunt, et vos in laborem eorum intrastis.* In this manner He better exhorts them. For because it seemed a laborious thing to travel across the whole world and preach, He shows it to be an easy thing. For that was laborious, that was a matter of much sweat, to cast the seeds, and to lead a soul not yet initiated into the knowledge of God. Why then does He speak these things? So that when He sent them to preach, they might not be troubled, as if sent to a laborious task. For the office of the prophets was far more laborious, as the fact itself testifies; you have come to easy things. For as in the harvest, the fruit is easily collected, and in a short time the threshing floor is filled with sheaves, nor are the seasons awaited, nor winter, nor spring, nor rain; so also it happens now; as the very works cry out. While He was saying these things, the Samaritans went out, and the fruit was gathered in a heap; therefore He said: *Levate oculos vestros, et videte regiones, quia albæ sunt.* He said these things, and the fact itself was seen; works followed the word. For 39. *Ex civitate illa multi crediderunt in eum Samaritanorum propter verbum mulieris testimonium perhibentis, Quia dixit mihi omnia quæcumque feci.* For they saw that she did not praise Him to win grace, He who had rebuked her sins; nor did she expose her faults to all ^C to win the favor of anyone. Let us not fear the revealing of our sins, but let us fear God as is fitting, who now sees our wicked deeds, and will punish in that time those who do not now do penance. But we, on the contrary, do not fear Him who is about to judge us; but we fear those who cannot harm us, and we tremble lest we suffer infamy among them. Therefore in what we fear, we shall pay penalties. For he who guards only against appearing base to men, and is not ashamed to commit a wicked thing while God sees, if he does not do penance, on that day he will be exposed, not before one or two, but while the whole world looks on. For that there is a great assembly there to witness good and evil deeds, the parable of the sheep and the goats teaches you, and blessed Paul, who says: *Omnes enim nos manifestari oportet ante tribunal Christi, ut referat unusquisque propria corporis, prout gessit, sive bonum, sive malum* (I Cor. 5.10); and again, *Qui manifestabit abscondita tenebrarum.* And are they hidden from men? Yet they are not hidden from God.

the rich man saw standing before his eyes, and although he had often despised him, he then seeks a finger as a comfort to himself. I exhort you, therefore, even if no one sees our actions, let each of us enter into his own conscience, seat his own reason as judge, and bring his sins into the middle. ^C And if he does not wish to have them exposed on that fearful day, let him apply the medicines of repentance and heal his wounds. For it is possible, it is possible for one who is full of myriad wounds to depart in health. For if you forgive, He says, your sins shall be forgiven; but if you do not forgive, they shall not be forgiven.

Just as in baptism sins are buried and no longer appear, so also shall these be made to disappear, if we wish to repent. Repentance is the act of never again doing the same things. For he who attempts the same things is like the dog returning to its own vomit, and like the one who in the proverb cards [wool] into the fire and draws water into a pierced jar. We must, therefore, depart from what was dared both in action and in intent, and having departed, apply to the wounds the medicines which are the opposites of the sins. What do I mean? Have you seized and grasped at gain? Depart from the seizure, and apply almsgiving to the wound. Have you committed fornication? Depart from the fornication, and apply chastity to the ulcer. Have you spoken ill of your brother and harmed him? Cease speaking ill, and apply kindness. And let us do this for each of our transgressions, and not simply pass over our sins; for the season of accountability has come, it has indeed come. Therefore, Paul also said: The Lord is near, have no anxiety. But perhaps it is right for us to say the opposite: The Lord is near, have anxiety. For those men were hearing well, "Have no anxiety," being in affliction and toils and struggles; but those who live in robbery and in luxury, who are about to give severe account, would not hear that, but reasonably this: "The Lord is near, have anxiety." ^D For not much time remains until the end, but the world is now hastening toward the finish line. This, wars declare; this, afflictions; this, earthquakes; this, the coldness of love. For just as a body dying and near the end draws to itself myriad ailments; and when a house is about to collapse, many things are accustomed to fall away from both the roof and the walls; so also the end of the world is near and stands at the doors, and because of this, myriad evils are scattered everywhere. For if then the Lord was near, by much more is He near now. If four hundred years ago, when these things were spoken, Paul called that time the fullness of time, by much more does he call the present time so. But perhaps for this very reason some are unbelieving. And yet, for this reason one should believe all the more. For from where do you know, O man, that the end is not near, and that after a short time the things spoken of will be met? For just as we do not say that the last day is the end of the year, but also the last month, even though it has thirty days; so also if I say that four hundred years is the end of such great ages, I shall not be mistaken. So from that time it was announcing the end beforehand. Let us, therefore, constrain ourselves; let us enjoy the fear of God. For while we are living in carelessness, not being very anxious nor expecting it, His presence will come upon us suddenly. And declaring this, Christ said: Just as it was in the days of Noah, and in the days of Lot, so shall it be in the consummation of this age. This also Paul, declaring, said: When they say, "Peace and security," then sudden destruction comes upon them, as even labor upon her who has in the womb. What is "as labor upon her who has in the womb"? Often pregnant women, while playing, or dining, or living in the baths, or in the marketplace, foreseeing nothing of what is to come, are suddenly seized by pain. Since, therefore, our circumstances are like this, let us always be prepared. For we shall not hear these things forever; we shall not always have the power for these things. For in Hades, He says, who shall confess to you? Therefore, let us repent here, so that we may thus have God propitious in the coming day, and be able to enjoy much forgiveness; which may it come to pass that we all obtain, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and power unto the ages of ages. Amen.

HOMILY XXXV

40. When, therefore, the Samaritans came to Him, they asked Him to remain there. And He remained there two days. 41. And many more believed in Him because of His word; 42. and they said to the woman: We no longer believe because of your speech: for we ourselves have heard and we know that this is truly the Savior of the world, Christ. 43. And after two days He went out from there, and went into Galilee.

1. There is nothing worse than envy and malice, nothing more grievous than vainglory; this destroys myriad good things. The Jews, therefore, having greater knowledge than the Samaritans, and having been brought up with the prophets, appeared inferior to them in this. For these, having believed even from the testimony of the woman, and having seen no sign, went out asking Christ to stay with them; the Jews, even having seen miracles, not only did not keep Him with them, but even drove Him away, and did everything so as to cast Him out of their country, although this presence had come about because of them. But those people were driving Him away, while these were requesting that He remain with them. Ought He not, tell me, have received these as they were asking and begging, and have frequented those who were plotting and trying to get rid of Him, while not giving Himself to those who loved Him and wished to keep Him? But this was not worthy of His providence. For this reason, He received them and remained with them two days. They indeed wished to keep Him continuously (for the evangelist revealed this, saying that they asked Him to remain with them); but He did not endure, but remained only two days, and in these, many more believed in Him. And yet...

it was not likely that they would believe, seeing that they had seen no miracle and were disposed with aversion toward the Jews. But because they judged the truth of what was said with sincerity, nothing hindered them, and they conceived thoughts of Him more sublime than could be obstructed by such obstacles, and they were the more earnestly admiring Him. For they said to the woman: **Now we believe, not for thy saying; for we ourselves have heard Him, and know that this is indeed the Christ, the Saviour of the world.** The disciples ^A surpassed their master. For they can rightly accuse the Jews, both because they believed and because they received Him. Those for whose sake He had undertaken this whole work often stoned Him, but these, without Him approaching them, drew Him to themselves; those, even when signs were seen, remain stubborn, but these, without signs, exhibit great faith in Him and pride themselves on the fact that they have believed without signs; those, however, do not cease from tempting and seeking signs. Thus, a mind that is well-disposed is needed everywhere; if truth approach it, it will easily take hold, and if it does not take hold, this happens not from the weakness of the truth, but from the stubbornness of the one hearing it. For just as the sun easily illumines eyes that are pure; but if not, it is the sickness of the eyes that is to blame, not the weakness of the sun. Hear then what these say: **We know that this is indeed the Christ, the Saviour of the world.** Do you see how quickly they perceived that He was about to draw the whole world to Himself and had come to work [our] common salvation, and that His providence was not to be confined to the Jews alone, but that His word was to be sown everywhere? But the Jews are not so; nay, while seeking to establish their own righteousness, they were not subject to the righteousness of God. These, however, confess that all are in fault, putting forward that apostolic statement: **All have sinned, and come short of the glory of God; being justified freely by His grace** (Rom. III, 23, 24). For when they say that He is the Saviour of the world, they show that the world had perished, and that He is not merely a Saviour, but one in most ^B great things. For many came to save men, prophets and angels; but the true Saviour is this One, He says, who provides the true salvation, and not merely one that is temporary. This is an argument of sincere faith. For they are wonderful in both respects, both that they believed, and that they believed without signs; whom even Christ declares blessed, saying: **Blessed are they that have not seen, and yet have believed** (Jo. XX, 29); and that they believed sincerely. For when they heard the woman speaking doubtfully, "Is not this the Christ?" they did not say, "We also doubt, nor do we so think," but, "We know," and not only this, but also, "This is indeed the Saviour of the world." For they did not confess Christ as one of the common crowd, but as the true Saviour. Yet whom had they seen Him save? They had only heard words, and yet they utter things which they would have said if they had seen many and great miracles. And why do the evangelists not relate the things which He said, which were also miraculous? So that you might learn that they pass over many things from [the list of] great deeds; but they demonstrated the whole by the outcome. For by His own words He converted the whole people and the entire city. But where hearers do not obey, they are forced to relate what Christ said, lest one attribute the sloth of the hearers to the preacher. After two days, however, **He departed thence, and went into Galilee.** 44. **For Jesus Himself testified, that a prophet hath no honour in his own country.** Why is this added? Because He did not go to Capernaum, but into Galilee, and thence to Cana. For lest you inquire why He remained not among His own, but among the Samaritans, he brings the cause, that they would not listen to Him. Therefore, He did not betake Himself there, lest they should undergo a heavier judgment. ^C But I think that by "his own country" He means Capernaum; but that He was not received there with any honor, hear Him saying: **And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell** (Luc. X, 15). He calls it His own country according to the dispensation, because He had sojourned there for a longer time. What then? you will say, do we not see many who are held in admiration among their own people? We see them indeed; but judgment should not be rendered by things which rarely happen. But if some have obtained honor in their own country, they have done so much more in a foreign one; for custom is wont to breed contempt. 45. **When therefore He was come into Galilee, the Galilaeans received Him, having seen all the things that He did at Jerusalem at the feast: for they also came unto the feast.** Do you see how those who were ill-spoken of are the very ones who most approach Christ? For this evangelist says: **Can there any good thing come out of Nazareth?** (Jo. I, 46); but another, **Search and look: for out of Galilee ariseth no prophet** (Jo. VII, 52): which they said in His reproach. For many thought Him to be from Nazareth; and they reviled Him as a Samaritan. "Thou art a Samaritan," they said, "and hast a devil." But behold, he says, the Samaritans and the Galilaeans believe to the shame of the Jews; nay, the Samaritans are found to be better than the Galilaeans: for those received Him on the testimony of a woman alone; but these, after they had seen the signs done by Him. 46. **Jesus came therefore again into Cana of Galilee, where He made the water wine.** He recalls the miracle to memory for the greater praise of the Samaritans. For these welcomed Him after the signs had been wrought at Jerusalem and among themselves; but the Samaritans [did so] from the teaching alone. He relates that He came hither; why He came, he does not add. For He came into Galilee because of the envy ^D of the Jews; but why to Cana? First, He had gone there having been called to the wedding; but now why? To me, it seems He came to confirm the faith of the miracle already wrought by His presence, and that by coming when not called, He might entice them the more, since, having left His country, He preferred them to His own.

^A His words are: "Come down, I pray, before my child dies." In the former case He came down from the mountain and entered Capernaum, but here He had come from Samaria, and this man comes to meet Him not in Capernaum, but in Cana. In the former case the servant was lying paralyzed; here the son was in a fever. And coming, he besought Him to heal his son, for he was about to die. What then does Christ do? "Unless you see signs and wonders, you do not believe." And yet this was an act of faith—both the coming and the beseeching—and furthermore, the evangelist testifies to this, saying that when Jesus said, "Go, your son lives," he believed His word and went his way. What then is it that He says here? It is that He was either marveling at the Samaritans, because they believed without signs, or because He was reproving the city that was thought to be His own, Capernaum, from which this man came. Since also another in Luke, saying, "I believe, Lord; help my unbelief," was speaking again. So even if this man believed, yet it was not completely, nor healthily. And this is evident from his inquiring at what hour the fever left him. For he wanted to learn whether this had happened automatically or by the command of Christ. When therefore he learned that it was the seventh hour yesterday, he believed, he and his whole house. You see that he believed then, when the servants spoke, not when Christ spoke? He is therefore reproving his state of mind with which he came and said these things; for in this way He was drawing him more into faith; for before the sign he had not strongly believed. But if he did come and beseech Him, that is nothing wonderful. For fathers are accustomed, by reason of great affection ^B, not only to go to the physicians they trust, but even to those they do not trust, in order to converse with them, desiring not to leave anything at all undone. For that he came from chance, when He came into Galilee, then he saw Him; since, had he altogether believed in Him, he would not have hesitated, when his son was about to die, to go into Judea. But if he was afraid, even this is not acceptable. Observe, therefore, his very words, how they reveal the weakness of the man. For, whereas he should have—even if not before, yet now after having his mind reproved—conceived something great concerning Him, hear how he still creeps upon the ground. "Come down," he says, "before my child dies," as if He were not able to raise him after death, and as if He did not know how the child's condition stood. For this reason He reproves him and strikes at his conscience, showing that signs mostly take place for the sake of the soul. For here He heals the father, who was no less weak in mind than the son was [in body], persuading us not to pay attention to Him from signs, but from teaching. For signs are not for the faithful, but for the unbelieving and duller.

^C 3. Then, indeed, he was not paying much attention to what was said, on account of his distress, or only to the matters concerning the son. But later he would grasp what was said, and gain the greatest things from it; which, in fact, happened. And why is it that in the case of the centurion He promised of His own accord to come, while here He does not go even when called? It is because there his faith was complete. Therefore He promised to go, that we might learn the man's gratitude; but here, it is because this man was imperfect. Since, therefore, he kept urging Him up and down, saying, "Come down," and did not yet know clearly that He could heal even while absent, He shows that this too is possible for Him, so that what the centurion had from himself, this man might learn from Jesus not being present. When therefore He says, "Unless you see signs and wonders, you do not believe," He speaks to this effect: that you do not yet have the fitting faith, but you still consider Me as a prophet. Revealing Himself, therefore, and showing that He ought to have been believed even without signs, He said the very things He also says to Philip: "Do you believe that I am in the Father, and the Father in Me? If not, believe Me for the works' sake" (John 14:10). And as he was already descending, his servants met him, saying that his son lived. He asked them, therefore, at what hour he had fared better. And they said to him, "Yesterday at the seventh hour the fever left him." The father then knew that it was at that hour in which Jesus said to him, "Your son lives." And he believed himself and his whole house. You see how the miracle became manifest? For he was not delivered from the danger simply, nor as it happened, but suddenly, so that it appeared that the event was no longer a result of the course of nature, but of the operation of Christ. For having come to the very gates of death, as the father himself indicated by saying, "Come down before my child dies," he was suddenly delivered from the disease; which fact also roused the servants. For they perhaps met him not only as bringing good news, but as thinking that the presence of Jesus was henceforth superfluous; for they knew that He was going there to arrive at that place; whence they happened upon him on the very road. But the man, released from fear, henceforth looked toward faith, wishing to show that the work had come to pass from His journey, and he vied thereafter so as not to appear to have been moved in vain; whence he learned everything with accuracy. And he believed, he and his whole house. For the testimony was now indisputable. For those who were not present, nor heard Christ discoursing, nor knew the time, these, having learned from their master that this was the time [202], had an indisputable proof of His power; for this reason they also believed.

What then are we taught by these things? Not to wait for miracles, nor to ask for pledges of the power of God. For I see even now many becoming more devoted when they receive some consolation, either when a son is distressed or a wife is ill. But one must remain equally thankful and glorifying even when not receiving them. For this is the mark of grateful servants; this is the mark of those who are firm and who love the Master as is proper, not only when they are relieved, but also when they are being scourged, to run to Him. For even these are works of the care of God. "For whom the Lord loves, He chastens; and He scourges every son whom He receives," He says. But when someone honors Him only in ease, he does not show signs of great love, nor does he love Christ purely. And why do I say health and abundance of money, or poverty or sickness? For even if you hear of hell, or any other grievous thing, not even then should one depart from the praise due to the Master; but to suffer and bear everything for the love of Him. For this is the mark of grateful servants and of an unwavering soul; and he who is disposed in this manner,

ue to the Master; but to suffer and bear everything for the love of Him. For this is the mark of grateful servants and of an unwavering soul; and he who is disposed in this manner, ^C will easily endure the present, and will obtain future blessings, and will enjoy great confidence before God, which may we all be granted to attain, by the grace and kindness of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

HOMILY XXXVI

54. *This is again the second sign that Jesus did when He had come from Judea into Galilee.* (Ch. 5) 1. *After this there was a feast of the Jews, and Jesus went up to Jerusalem.*

1. Nothing in the Holy Scriptures is to be passed over lightly. The Probatica pool is compared with the Baptism of which it was a figure. Moral admonitions are interwoven into the dissertation. ^D As in gold mines, anyone skilled in the matter would not neglect even the smallest vein, since great riches can be drawn from it: so also in the divine Scriptures, you should not pass over even one iota or one tittle without loss; but all things must be explored. For all these things were brought forth by the Holy Spirit, and there is nothing superfluous there. But here consider what the evangelist says: *This is again the second sign that Jesus did when He had come from Judea into Galilee.* For he did not add "the second" without a cause; but he still honors the miracle of the Samaritans, showing that these [the people of Galilee] had not attained the same height even after a second sign that those [the Samaritans] had arrived at, who had seen nothing. *After this there was a feast of the Jews.* What feast? Pentecost, as it seems to me. *And Jesus went up to Jerusalem.* He frequently spent time in the city during solemnities, both so that He might be seen keeping the feast with them, and so that He might attract the simple multitude. For in those days, those who were of a simpler mind gathered most especially. 2. *Now there is at Jerusalem a Probatica pool, which is called in Hebrew Bethsaida, having five porticoes. In these lay a great multitude of the sick, blind, lame, and withered, waiting for the moving of the water.* What is this mode of healing? What mystery is indicated? For these things were not written without a cause; but it describes to us future things as if in a figure and image; lest if a stupendous and unexpected event should occur, it might somewhat shake the faith of many hearers. What, then, is this description? The future baptism was to be given, full of the greatest virtue and grace, a baptism that would wash away all sins, which would restore the dead to life. Therefore, these things are depicted as in an image in the pool and in many other things. And first, indeed, He gave water which would wash away the stains of the body, and defilements not true ones, but such as were considered so; namely from a corpse, from leprosy, and the like: and it is possible to see many things cleansed by water for the same cause in the ancient Law. But let us now return to our subject. First, therefore, as we have said, He cares for the stains of bodies, then for various infirmities to be solved by water. Just as God might lead us closer to the grace of baptism, He heals not only stains now, but also diseases. For images that draw nearer to the truth are more conspicuous both in baptism and in the passion and in other things than older ones. For just as those who are close to the king are more honorable than those who are more remote, so it happened also in the figures. And an angel descending would trouble the water and instill in it a power of healing, so that the Jews might learn that the Lord of the angels is able to cure all the diseases of the soul much more. But just as here the nature of the waters did not heal simply—otherwise it would always do so—but this happened by the operation of an angel: so in us, the water does not operate simply, but after it has received the grace of the Spirit, then it dissolves all sins. Around this pool lay a great multitude of the sick, blind, lame, and withered, waiting for the moving of the water. But at that time the infirmity was an impediment, so that he who wished could not be healed: now, however, each person has the power of having access. For it is not an angel who moves the water, but the Lord of the angels effects all things. Nor can we say, "While I approach, another descends before me." But if the whole world should come, the grace is not consumed, nor does the force or operation fail, but it remains always the same. And just as solar rays illuminate daily and are not consumed, nor do they lose any of their light because they are provided to many: so, or rather much less, is the operation of the Spirit diminished by the multitude of those receiving it. But this was done so that those who might learn that bodily diseases were to be cured in the water, and who had been long exercised in this matter, would more easily believe that the diseases of the soul could also be cured. Why then, with all the others left behind, did Jesus come to him who had been sick for thirty-eight years? Why does He ask, "Do you want to be made whole?" Not that He might learn this—for that would have been superfluous—but that He might show his persistence, and that we might know that for this reason He, passing over the others, had approached him. What then did the infirm man do? He answered Him, "Lord, I have no man, that when the water has been troubled, he might cast me into the pool: for while I am coming, another descends before me." Therefore He asked, "Do you want to be made whole?" so that we might learn these things. He did not say, "Do you want me to heal you?"—for so great an opinion of Him was not yet held—but, "Do you want to be made whole?" The persistence of the paralytic is truly stupendous: for thirty-eight years, while he hoped every[year…]

to be healed, he remained and did not depart. And though he did not receive what he wanted, he did not withdraw. Nor was this outcome due to his own negligence, but because he was hindered by others and suffered violence, yet even so he did not become numb. But we, if we wait earnestly for ten days praying for some matter and do not receive it, hesitate thereafter to use the same earnestness. And for men we wait such a long time, campaigning and suffering, and performing servile ministries, and often at the end we even fall short of the hope itself; yet toward our Master ^A, where it is absolutely certain to receive a reward much greater than the labors (for "hope does not disappoint," it says), we do not endure to wait with the appropriate earnestness. And how worthy of punishment is this! For even if there were nothing to receive, would not this very thing—to converse with Him continuously—be considered worthy of ten thousands of goods? But is constant prayer laborious? And tell me, what of the things of virtue is not laborious? This very thing, he says, is full of much perplexity, that to vice pleasure is joined, but to virtue labor. And I think many ask this: what, then, is the cause? ^B God gave us from the beginning a life free from cares and exempt from labors; we did not use the gift correctly, but were perverted by idleness, and fell from Paradise. For this reason He made our life laborious thereafter, as if apologizing to the human race and saying: "I gave you a life free from toil from the beginning, but you became the worse for the ease; for this reason I have commanded that labors and sweats be laid upon you." When even that labor did not restrain us, He gave again a law having many commandments, as if putting bracelets and fetters on an unruly horse, so as to restrain its prancing; this is what horse-breakers do. For this reason life is laborious, since inaction is accustomed to destroy us. Our nature, indeed, does not endure being idle, but inclines easily toward vice. For let us suppose that to one who is temperate, or to one who accomplishes other virtues, no labor is required, but they accomplish everything while sleeping; how would we have used that ease? Would we not have used it for arrogance and conceit? But why, he says, is the pleasure of vice great, and to virtue are labor and sweat joined? And what grace would there be for you, or of what prize would you be worthy, if the matter were not laborious? For even now I can show many who are by nature inclined to hate intercourse with women, and who flee the intercourse with them as something loathsome; shall we call these temperate, or shall we crown them, tell me, and proclaim them? By no means. For temperance is self-restraint and prevailing over the pleasures that are at war. And in wars, when the struggles are intense, then the trophies become more splendid, not when no one lifts his hands. There are many who are by nature sluggish; shall we call these temperate? By no means. For this reason even Christ, in mentioning three modes of eunuchism, leaves two without crowns, but brings one into the kingdom. And what need was there of vice, he says? And I say this too. Who, therefore, is the creator of vice? Who else but the listlessness that comes from one's own choice? But it was necessary to be good, he says, alone. And what is peculiar to one who is good? To be sober and awake, or to sleep and snore? And why, he says, did it not seem good to be virtuous without laboring? You speak of the steps of cattle and those who are obsessed with their belly, and who consider their belly to be God. For that these are the steps of sluggishness, answer me: If there being a king and a general, and then with the king sleeping and being drunk, the general, having labored, set up the trophies, to whom would you attribute the victory? Who derived pleasure from what was taking place? Do you see that the soul is disposed more toward those things for which it has labored? For this reason ^C He has mixed labors with virtue, wishing to make it familiar to the soul. For this reason, we admire virtue, even if we do not attain it; but we condemn vice, even if it is very sweet. But if you say: Why do we not admire those who are good by nature more than those who are so by choice? Because it is just to prefer the one who labors over the one who does not. And for what reason, he says, do we labor now? Because you did not bear the lack of labor with moderation; or rather, if one were to examine it with precision, idleness is also accustomed to destroy us in another way, and to provide much labor. And if you wish, let us shut up a man, feeding him only, and gorging him, neither allowing him to walk, nor bringing him out to work; but let him enjoy table and bed, and let him live in luxury continuously; and what could be more miserable than this life? But it is one thing to work, he says, and another to labor. But it was possible then to work without labors. And is this possible, he says? Yes, it is possible; God wished this, but you did not endure it. For this reason He placed you at least to till the paradise, defining it as work, but not mixing in labor. For if man had labored from the beginning, He would not have set this as a penalty later. For it is possible both to work and not to suffer, just as the angels do. For as to the fact that they work, hear what he says: "Mighty in strength, doing his word" (Ps. CIII, 20). ^D For now, indeed, the lack of strength makes the labor great; but then this was no longer the case. For he who has entered into his rest, he says, has rested from his works, just as God did from His own; not meaning idleness here, but the lack of labor. For God even now works, as Christ says: "My Father works until now, and I work" (Joan. V, 17). For this reason I advise you, having cast away all things of negligence, to emulate virtue. For the pleasure of vice is short, but the grief is continuous; but with virtue, the reverse: the joy is ageless, and the labor is temporary. And the former, even before the crowns, relaxes its worker, nourishing him with hopes; but the latter, even before the punishment, torments its worker, choking and terrifying the conscience, and preparing him to suspect everything. And yet, how these are worse than so many labors and sweats! But if these were not so, and it were pleasure, what would be more worthless than that pleasure? For simultaneously it appears and flies away, fading, and fleeing before it is seized—whether you speak of that of the bodies, or that of luxury, or that of...

207 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE

Wherefore I ask, having cast off all sloth, let us pursue virtue. For the pleasure of wickedness is brief, but the pain is perpetual; virtue, on the contrary, has immortal joy, and temporary labor. This raises its follower before the crowns, and nourishes him with hope; that, on the contrary, tortures him before the punishment, twists the conscience from the memory of deeds, and renders all things suspect. And yet, how many labors, how many sweats are these worse than? But if, with these cast off, pleasure were only present, what is more worthless than that? As soon as it appears, it flies away, it withers, it flees before it is grasped: and even if you speak of the pleasure of the body, or of the table, or of riches, it does not cease to grow old daily. When, however, punishment and torture are also added to these, what is more miserable than those who pursue it? Since we know these things, let us sustain all things for the sake of virtue; for thus we shall enjoy true pleasure, by the grace and kindness of our Lord Jesus Christ, with whom to the Father is glory, together with the Holy Spirit, for ever and ever. Amen.

HOMILY XXXVII

^A "Jesus saith to him: Wilt thou be made whole? The impotent man answered him: Yea, Lord; but I have no man, when the water is troubled, to put me into the pool."

The patience of the paralytic lying by the pool; his modesty; his wonderful healing. He is a different paralytic from the one mentioned in Matthew. How Christ strove to establish the faith of his miracles with great accuracy. Great is the profit of the divine Scriptures, and immense their utility, as Paul declares in these words: "For what things soever were written, were written for our learning, upon whom the ends of the world are come; that through patience and comfort of the Scriptures we might have hope" (Rom. 15:4). For the divine Scriptures are a treasury of all kinds of medicines; ^B so that if there be need to extinguish arrogance, or to calm desire, or to trample upon the love of money, or to despise pain, or to establish a valiant mind, or to confirm patience, from hence one may find abundant occasion. For who, even of those who have struggled long with poverty or have been held by a grievous disease, would not be greatly consoled having read this passage? For he who had been paralyzed for thirty-eight years, and seeing every year others attaining health, while he remained held by his disease, did not collapse, nor did he despair: even though the grief of the past and the expectation of the future, with all hope taken away, could have tortured him. Hear, therefore, what he says, and learn the tragic nature of the story. For ^C when Christ had said, "Wilt thou be made whole?" he answered: "Yea, Lord; but I have no man, when the water is troubled, to put me into the pool." What could be more miserable than these words? What could be more calamitous than the facts themselves? Do you see a soul worn down by a long time? Do you see how his anger is suppressed and calmed? For he did not say anything blasphemous, such as we hear many say in their troubles; he did not curse his day; he did not take the question indignantly, nor did he say: "Have you come to mock and ridicule us, when you ask if I wish to be made whole?" But he answered with great meekness and modesty, "Yea, Lord." Even though he did not know who it was that asked him, ^D and was ignorant that he was to be healed by him, nevertheless he narrates everything gently, and asks for nothing, as those do who address a physician, but explains only the circumstances of his own illness. Perhaps he expected that Christ would be a source of assistance to him, so that he might cast him into the water, and with these words he wished to entice him to that end.

What then does Christ do? Showing he can do all things by his word, he says: "Arise, take up thy bed, and walk." Some think this is the same man who lies [in the account] in Matthew. But it is not, as is demonstrated by several arguments. First, because this man had no one to care for him, while that man had many who cared for him and carried him; and so this one said, "I have no man." Then, it is clear from the answer. For that one says nothing, while this one recounts everything regarding himself. Thirdly, from the time. For this one was healed on a feast day and a Sabbath, the other on a different day. The place also is different. For that one is healed in a house, this one at the pool. The manner also of the healing is different. For there he says, "Son, thy sins are forgiven thee" (Matt. 9:2); but here he heals the body first, and afterwards cares for the soul. There he speaks of the remission of sins, "Thy sins are forgiven thee"; here there is a warning and a threat, to be on his guard for the future. "Sin no more," he says, "lest some worse thing happen to thee." The accusations of the Jews, too, are different. Here they argue against the work done on the Sabbath; there they accuse him of blasphemy. But you, observe for me the immense wisdom of God. For he did not raise him up immediately; but first, by questioning, he renders him familiar, so that he may prepare the path of faith; nor does he only raise and heal him; but he also commands him to take up his bed, so that he might add confirmation to the miracle, and no one afterwards could suspect these things were only a show and a deception. For unless his limbs had been made firm and robust, he could not have taken up his bed. And this Christ does often, so that he may further obstruct the mouths of shameless calumniators. For in the miracles of the loaves, lest anyone should say that so great a crowd had not been satisfied, and that that event was a phantasy, he took care that many fragments remained; and to the cleansed leper he says: "Go, show thyself to the priest" (Matt. 8:4); in order that he might at once provide firm proof of the command, and suppress the shamelessness of those who said he opposed the precepts of God. He did the same thing when he converted water into wine. For he not only showed the wine, but caused it to be sent to the master of the feast, so that he who confessed he knew nothing of the events would make the testimony in no way suspect. Therefore the evangelist said: "The master of the feast knew not whence it was," and thus he declared the testimony to be entirely certain. And after he had raised the dead man, he says: "Give him to eat" (Luke 8:55), that he might exhibit proof of the resurrection that was beyond question. Which [he did] to persuade the foolish that he was no deceiver, nor a phantom, but that he came for the salvation of human nature.

^A 2. But why does he not require faith from these, as he did in the case of the blind men, saying: *Do you believe that I am able to do this?* (Matt. 9. 28) Because they did not yet know clearly who he was. For this is not seen to be done before the miracles, but after them. For those who had seen his power in other instances could rightly be asked this; but those who had not yet learned about him, and who were about to know him from the signs, are required to have faith after the miracles. For this reason Matthew does not introduce Christ as having said this at the beginning of the signs, but when he had cured many, to the two blind men alone.

But you, consider also the faith of the paralytic. For having heard: *Take up your bed, and walk,* he did not laugh, nor did he say: "What is this? An angel descends and moves the water, and heals only one; do you, being a man, expect that you can do something greater than angels by a mere command and word? This is pride and arrogance and mockery." But he said none of these things, nor did he even think them; but as soon as he heard, he arose; and having become whole, he did not disobey the one who commanded him: *Arise, take up your bed, and walk.* ^B This indeed is marvelous; but what follows is far more so; or rather, that he was persuaded at the beginning, when no one was bothering him, is not so marvelous; but that after this, with the Jews raging, and pressing in from every side, and accusing and besieging him, and saying, *It is not lawful for you to take up your bed,* he not only disregarded their madness, but with great boldness in the midst of the theater proclaimed the benefactor and stopped the mouth of the shameless tongue—this, I say, is a sign of great courage.

For when the Jews stood by and said to him reprovingly and with insolence: *It is the Sabbath; it is not lawful for you to take up your bed,* hear what he says: *He who made me whole, the same said to me, Take up your bed, and walk,* saying as much as this: "You are talking nonsense and are beside yourselves, commanding me not to regard as a teacher him who delivered me from such a long and grievous disease, nor to obey everything that he commands." And yet, if he had wished to act craftily, he could have spoken otherwise, as for instance: "I do not do this willingly, but when another commanded me—if this is a crime, accuse him who ordered it, and I will put down the mat"; and he could have concealed the healing. For he knew clearly that they were not so stung by the breaking of the Sabbath as by the correction of the infirmity. But he neither concealed this, nor said that, nor asked for pardon, but with a clear voice confessed and proclaimed the good deed. ^C And the paralytic, indeed, acted thus; but mark how craftily they acted. For they did not say, "Who is it that made you whole?" They were silent about that; but this supposed transgression they brought forward repeatedly: *Who is it that said to you, Take up your bed and walk?* But he who had been healed did not know who it was. For Jesus had slipped away, there being a crowd in the place.

Why did Christ hide himself? First, so that in his absence the testimony might be above suspicion; for he who had received the sensation of health was a witness worthy of belief regarding the benefit. Then, so as not to inflame their anger further (for he knew that even the mere sight of one who is envied provides no small spark to those who are envious), for this reason, having withdrawn, he allows the work itself to contend among them, so that he no longer had to say anything about himself, but the healed man did, and along with him the accusers themselves. For even they, for the time being, bear witness to the miracle. For they did not say, "Why did you command these things to be done on the Sabbath?" but, *Why do you do these things on the Sabbath?* not out of distress over the transgression, but out of envy of the paralytic’s salvation. And yet, if you consider the human work, this was the work which the paralytic did; but that [of the Lord] was a word and a command. ^D Here, indeed, he commands how to break the Sabbath; elsewhere he does it through himself, by mixing clay and anointing eyes. He does these things not by transgressing, but by transcending the law. And regarding this, more later. For he does not defend himself in the same way everywhere when accused by them concerning the Sabbath; and one must observe this with accuracy.

3. But in the meantime, let us see what an evil thing envy is, and how it blinds the eyes of the soul against the salvation of one who has been caught. Just as, indeed, madmen often thrust swords against themselves; so also the envious, looking at one thing only—the injury of the one they envy—are unconcerned for their own salvation. These are worse than wild beasts. For those [beasts], needing food, or having been provoked by us beforehand, are armed against us; but these, though often having been benefited, have disposed themselves like those who wrong their benefactors. [index: entries preserved]

is what is most extreme, for envy is a tyranny that subverts entire Churches, and has laid low the whole world. It is the mother of murder: through it Cain slew his brother; by its instigation the devil attacked the human race through Esau against Jacob, and through the brothers against Joseph. But you do not kill; however, you commit acts far graver than murder ^A while you pray for your brother to be disgraced, while you lay snares for him on every side, while you undo the labors he has undertaken for virtue, while you are grieved that he finds favor with the Lord of the world. Therefore, you do not attack him, but Him whom he serves; you heap insult upon Him while you set your own honor before His; and, what is most serious, you think the fault is slight, although it is the worst of all. For if you give alms, if you watch, if you fast, you are the most wicked of all while you envy your brother. This is evident from the following: A certain man committed fornication among the Corinthians; but once accused, he quickly repented. Cain envied Abel, and he was never amended; but although God frequently reminded him of this ulcer, he kept swelling ^B more and more, and hastened toward murder: thus this vice is stronger than that one, nor is it easily cured unless we pay attention. Let us, therefore, pluck it out by the root, reflecting on this: that as we offend God while we envy the good things of others, so we please Him when we congratulate them, and thus we are made partakers of the good things prepared for him who acts rightly. Therefore, Paul encourages: Rejoice with them that rejoice, and weep with them that weep (Rom. 12:15); that we may report a great gain from both sides. Reflecting, therefore, that even if we do not labor, if we are rightly disposed toward the one laboring, we are made partakers of his crowns, let us cast out all envy and plant charity in our souls, so that while we applaud our brothers who are acting excellently, we may attain both present and future goods, by the grace and kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, now and always, and for ages of ages. Amen.

HOMILY XXXVIII

^C *Ecce sanus factus es; jam noli peccare, ne deterius aliquid tibi contingat.*

(a) If eternal and just punishments already await those who fall back into the same sins after being chastised, how great a need is there for us to tremble at this, as we are about to endure irreparable things! And why, you ask, are not all punished in this way? For we see many wicked people enjoying fat health and good fortune. But let us not trust in this; indeed, let us pity such men most of all. For if they suffer nothing here, this is for them a provision for a greater punishment. Paul signified this with these words: *But when we are judged, we are chastised of the Lord, that we should not be condemned with the world* (I Cor. 11:32). Here is admonition, there is punishment. What then? you will say; do all diseases arise from sins? Not all, but the majority. For some have their origin in sloth. For gluttony, and drunkenness, and sloth produce such diseases. But one thing must be observed everywhere: that we bear every blow with thanksgiving. Diseases are also brought on because of sins; for in the Books of Kings we see a certain man suffering from gout for this reason (III Reg. 15:23). They also come so that we may be rendered more approved; hence God says to Job: †*Dost thou think that I have otherwise dealt with thee, that thou mightest appear just?* (Job 40:8)† But why, when these things are being discussed regarding the paralytics, does Christ bring sins into the middle? For to the one whom Matthew remembers He says: *Son, thy sins are forgiven thee*; and to this man: *Behold, thou art made whole: sin no more* (Matt. 9:2). Some say that this paralytic was accused of being an accuser of Christ, and that he heard those things for that reason. What, then, shall we say about that other paralytic in Matthew, who heard almost the same thing? For to him also He said, *Thy sins are forgiven.* Whence it is manifest that he did not hear it for that reason; which you will be able to learn more clearly from what follows. For, he says, *Afterward Jesus findeth him in the temple: finding…*

^A him, Christ, even after he had spoken to the Jews, hinted at nothing of the sort. And if he had wished to reproach him, he would have said to him: "You are attempting the same things again, and have you become no better by the healing?" But he said nothing of this, but only makes him secure for the future.

2. Why then, having healed the lame and the maimed, did he nowhere mention these things? It seems to me that for those persons the diseases had come because of their sins, but for the others from ^B physical infirmity. And if this were not so, he would have discoursed to the others through these things and those mentioned alongside them. Since indeed this illness was more grievous than all the others, the lesser things are corrected through the greater. For just as when he healed another, he commanded him to give glory to God, not exhorting these things to him alone, but through him to all; so also to these, through these same things, he exhorts and counsels all the others in the same way he has spoken to them. ^C Furthermore, one can also say this: that he saw great perseverance in his soul, and he exhorts him as one who is able to receive the command, holding him in the state of health by both the benefit and the fear of future evils. And behold his lack of boastfulness. For he did not say, "I made you whole," but, "You have been made whole; sin no more." And again he did not say, "That I may not punish you myself," but, "That no worse thing befall you," laying both down without regard to person, and showing that ^D the health was a matter of grace rather than of merit. For he did not reveal that having given him his due, he was released from judgment, but that he was saved by philanthropy. For if this were not so, he would have said: "Behold, you have paid sufficient penalty for the things you have sinned; be secure from now on." But now he did not say so, but how? "Behold, you have been made whole; sin no more." Let us also be continually saying these things to ourselves; and if we are released having been punished, let each say this to himself: "Behold, you have been made whole; sin no more." But if we do not pay the penalty, while persisting in the same things, let us sing the apostolic refrain, that the goodness of God leads us to repentance; but according to our hardness and impenitent heart we treasure up for ourselves wrath (Rom. 2:4, 5). He did not stop by binding the body only, but also provided for him from another source a great sign of his own divinity. For by saying, "Sin no more," he revealed that he knew all the transgressions that had occurred to him before; whence he was destined to be credible regarding future things as well.

The man, therefore, went away and reported to the Jews that it is Jesus who had made him whole. And see him again remaining in the same gratitude. For he did not say, "He is the one who said, Take up your bed." Since indeed they were always bringing up this supposed crime, he himself always brings forward the defense, again making the Physician manifest, and hastening to draw others in to be bound to him. For he was not so senseless as to betray the benefactor after such a great benefit and exhortation, and to say this with a wicked mind. For if he were even a wild beast, if he were even some inhuman and stony person, both the benefit and the fear were enough to hold him back. For having the threat still ringing in his ears, he would have feared lest he suffer something worse, having received the greatest proofs of the physician’s power; otherwise, if he had wished to slander him, having kept silent about the health, he would have spoken of the transgression and accused him. But this is not so, it is not; but the words are those of great boldness and gratitude, and he proclaims the benefactor no less than the blind man. For what does that man say? "He made clay, and anointed my eyes"; so also this one: "It is Jesus who has made me whole." "The Jews therefore were persecuting him, and were seeking to kill him, because he was doing these things on the Sabbath." What then does Christ say? "My Father is working even until now, and I am working." For when it was necessary to make a defense on behalf of the disciples, he brought their fellow-servant David into the middle, saying, "Have you not read what David did when he was hungry?" But when it was about himself, he took refuge in the Father, showing the equality from both sides, both by calling him Father in a unique way, and by doing the same things as he. And why did he not mention the things that happened at Jericho? He wished to lead them up from the earth, so that they might no longer look to him as a man, but as God and one who ought to be a lawgiver. If he were not a genuine Son and of the same substance, the defense is greater than the accusation. For if some governor, having changed a royal law, were then when accused to defend himself thus, and say that the king also had dissolved it, he would not be able to escape; but he would make the crime even greater in this way. But here, since the honors are equal, for this reason the defense is also presented with complete security. For, he says, by whatever things you absolve God from such crimes, absolve me by the same. For this reason he also stated beforehand "My Father," so that he might persuade them, even against their will, to concede the same things to him, having revered the exact genuineness. But if someone should say: Where is the Father working, having rested on the seventh day from all his works? let him learn the manner in which he works. What is the manner of the work? He provides, he sustains all things that exist. Therefore, seeing the sun rising, and the moon running its course, and lakes, and springs, and rivers, and rains, and the sequence of nature, that in seeds, that in our bodies and those of the brute beasts, and all other things through which this whole consists, learn the continuous work of the Father. For, he says, he makes his sun to rise on the evil and the good, and he rains on the just and the unjust (Matt. 5:45). And again: If God so clothes the grass of the field, which exists today and tomorrow is cast into the fire; and discoursing again about the birds: Your heavenly Father feeds them (Ibid. v. 26).

3. Here, then, he performed the whole thing on the Sabbath, and added nothing more, but from the things happening in the temple, and from what they themselves do, he dissolves the accusations; but where he also commanded a work to be performed, such as to take up the bed—nothing contributing to the matter itself, but this one thing alone, showing a clear dissolving of the Sabbath—he leads the reasoning to the greater, desiring rather to strike them with awe from the dignity of the Father, and to lead them up to the higher. For this reason, when there is a discussion about the Sabbath, he does not defend himself as man alone, nor as God alone, but sometimes in this way, sometimes in that. For he wished both things to be believed, both the condescension of the dispensation, and the dignity of the divinity. For this reason he now defends himself as God. If he were always to discourse to them only from human things, he would remain in the same lowliness. Therefore, that this might not happen, he brings the Father into the middle. Even though the creation itself also works on the Sabbath. For the sun runs, and rivers flow, and springs gush forth, and women give birth. He sustains them.

But to learn that He is not of the number of the creatures, He did not say, "Yes, I work," for the creatures also work, but what? "Yes, I work, for my Father works." ^B Therefore, the Jews sought the more to kill Him, it says, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God. And He did not manifest this by words only, but much more by deeds. Why so? Because in words they were able to cavil and accuse Him of arrogance; but when they saw the truth of the deeds and the power proclaiming itself in the works, they did not dare to say anything against Him.

But those who do not wish to accept these things with a good mind say that Christ did not make Himself equal to God, but that the Jews suspected this. Let us therefore examine what was said from the beginning. Tell me, were the Jews persecuting Christ, or were they not? They were persecuting Him, surely; this is known to everyone. Were they persecuting Him for this or for some other reason? For this reason certainly, as all admit. Was He breaking the Sabbath, or was He not? He was breaking it; no one could deny that. Was He calling God His Father, or was He not? He was certainly calling Him so. Therefore, the rest follows in the same order. For just as saying God is His Father, breaking the Sabbath, and being persecuted by the Jews for the former and even more for the latter, was not a false opinion, but the truth, so too, making Himself equal to God was declared with the same intent, which is clearer to see from what was previously stated. For that, "My Father works, and I work," is the same as making Himself equal to God. ^C For He conveys no difference in these words. For He did not say: "He works, and I wait upon Him," but, "As He works, so do I also," and He displayed great equality. And if He had not wished to demonstrate this, but the Jews had suspected it in vain, He would not have allowed them to be in error, but would have corrected them. Nor would the evangelist have kept silent about this, but would have said openly that the Jews had suspected this, but that He had not made Himself equal to God, just as he does elsewhere, when he sees a thing said with one meaning, but taken in another sense; as when Christ says, "Destroy this temple, and in three days I will raise it up," speaking of His own flesh. But the Jews, not understanding this, but thinking He was speaking of the Jewish temple, said: "Forty-six years was this temple in building, and will You raise it up in three days?" Because, therefore, He had said one thing, and they had suspected another—He understanding it of the temple of His body, and they of their temple—the evangelist, indicating this, or rather correcting their opinion, added: "But He was speaking of the temple of His body." Therefore, if in this place Christ had not made Himself equal to the Father, He would certainly have corrected the judgment of the Jews who thought this, and would have said: "The Jews thought He was making Himself equal to God, but He was not speaking of that equality." Nor does the evangelist do this only here, but another evangelist does so elsewhere. For when Jesus had commanded His disciples: "Beware of the leaven of the Pharisees and Sadducees," and they were reflecting and saying: "We have not brought bread," whereas He meant one thing, calling their doctrine leaven, and they understood another, thinking it was said about bread, He corrects it, not now the evangelist, but Christ Himself, saying: "How is it that you do not understand that I did not tell you to beware of the bread?" But here there is nothing of the sort. ^D Yet someone will say, Christ Himself removes this by adding: "The Son can do nothing of Himself." On the contrary, my friend, He does not remove the equality, but confirms it by saying these things. But attend carefully, for the question is not a trivial one. For that, "Of Himself," is often found in Scripture, having been said both of Christ and of the Holy Spirit; and the meaning of the phrasing must be learned so that we do not fall into very serious errors. For if you take that as it is immediately offered, see what absurdity follows from it. For He did not say that He is able to do some things of Himself and other things differently, but He says generally: "The Son can do nothing of Himself." Can the Son do nothing of Himself? If one should answer: "Nothing," we shall reply: "And yet He has done the greatest of goods of Himself, because Paul cries out, 'Who, being in the form of God, did not think it a robbery to be equal with God, but emptied Himself, taking the form of a servant.'" And again Christ Himself elsewhere: "I have power to lay down my life, and I have power to take it, and no one takes it from Me; I lay it down of Myself." Do you see Him having the power of both death and life, who performed so great an economy of Himself? What is to be said of Christ? For we, than whom nothing is viler, do many things of ourselves: we choose wickedness of ourselves, we choose virtue of ourselves. But if we do not do things of ourselves, we have no power, and if we have sinned, we shall not fall into Gehenna; and if we perform good works, we shall not attain the kingdom of heaven. Therefore, "He can do nothing of Himself" is nothing other than that He can do nothing contrary to the Father, nothing alien, nothing strange, which most of all shows equality and great concord. And why did He not say, "He does nothing contrary," but "He cannot"? That from this, He might again show the absolute equality. For it indicates not weakness, but His great power. For elsewhere also Paul says concerning the Father: "That by two immutable things, in which it is impossible for God to lie"; and again: "If we deny Him, He remains faithful; He cannot deny Himself." That "impossible" nowhere signifies weakness, but power, and an ineffable power. But this is what it signifies: that substance admits no such things. For just as when we say, it is impossible for God to sin, we do not attribute weakness to Him,

^A but testify to an ineffable power; so also when he himself says, "I can of myself do nothing," he means this: It is impossible and inadmissible for me to do anything contrary to the Father. And that you may learn that this is what is meant, let us explore what follows, and see whose side Christ espouses—whether the points made by us, or by you. For you say that the statement invalidates his authority and his proper sovereignty, and shows his power to be weak; but I say that it indicates equality, and unchangeability, and that which is done as it were from one will and authority and power. ^B Therefore, let us ask Christ himself, and see through what he says next, whether he interprets the things said according to your suspicion, or according to our own. What then does he say? "For whatever the Father does, these also the Son does in like manner." Do you see how he has rooted out your opinion, and confirmed what was said by us? For if he does nothing of himself, the Father will also not be doing anything of himself, if indeed he does all things in like manner to him. For if this is not the case, another absurdity will follow. For he did not say that he did what he saw the Father doing, but, "Unless he sees the Father doing something, he does not do it," extending the statement to all time; and according to you, he will always be learning the same things. Do you see how the thought is sublime, while the lowliness of the expression compels even those who are thoroughly shameless ^C and unwilling to flee from the humbleness, and to deviate from that worth? For who is so wretched and miserable as to say that the Son learns every day what he ought to do? And how will that be true, "But you are the same, and your years shall not fail" (Ps. ci, 28)? And how, "And all things were made through him, and without him was nothing made" (John i, 3), if indeed the Father does some things, and he, seeing them, imitates them? Do you see that both from what was said before, and from what is said after, the proof of his authority is demonstrated? And if he brings forward some of the expressions in a humbler way, do not wonder. For because they were persecuting him, having heard the sublime truths, ^D and were counting him to be an adversary to God, having lowered himself slightly through the words alone, he again leads the discourse to more sublime things; then again to the humble ones, varying his teaching, so as to be acceptable even to the obstinate.

And observe: having said, "My Father works, and I work," and having declared himself equal to God, he again says, "The Son of himself can do nothing, unless he sees the Father doing something." Then again to the more sublime: "For whatever he does, these also the Son does in like manner"; then again to the humbler: "The Father loves the Son, and shows him all that he himself does, and will show him greater works than these." Do you see how great the humility is again? Deservedly. For what I have already said, [E] and will not cease saying, this I will say now also: that whenever he says anything humble and lowly, he places it with hyperbole, so that the cheapness of the words might persuade even the stubborn to accept the meanings with a pious mind. Since, if this is not the case, consider how absurd the statement is, testing it from the words themselves. For when he says, "And he will show him greater works than these," he will be found not yet to have learned many things; which cannot even be said of the apostles. For having once received the grace of the Spirit, they at once both knew and were able to do all things that they needed to know and be able to do. But this one will be found not yet to have learned many things which he ought to have known. And what could be more absurd than this? What then is the meaning of what has been said? Since he had braced up the paralytic and is about to raise a dead man, for this reason he spoke in this way, almost saying this: Are you amazed that I braced up a paralytic? You shall see greater things than these. But he did not say it in this way, but expresses it somewhat more humbly, so that he might soothe the madness of those people. And that you may learn that the "He will show" is not spoken in the strict sense, hear the words which he adds again. For just as the Father raises the dead and gives life, he says, so also the Son gives life to whom he will. And yet, "He can of himself do nothing" is contrary to "To whom he will." For if he gives life to whom he will, he is able to do it of himself (for "to will" is a matter of authority); but if he cannot do it of himself, he no longer gives life to whom he will. For the phrase, "As the Father raises," shows the unchangeability of the power; but "To whom he will" shows the equality of the authority. Do you see that "He can of himself do nothing" is not meant to invalidate the authority, but to indicate the unchangeability of the power and the will? In this same way, understand also the "He will show him." For indeed in another place he says, "I will raise him up at the last day" (John vi, 39). And again, showing that he does not act by receiving energy [from another], he says, "I am the resurrection and the life" (John xi, 25). Then, that you may not say that he raises the dead whom he wills, and gives life, but that he does not do other things in this way, he anticipated and precluded any such contradiction by saying, "For whatever he does, these also the Son does in like manner"; declaring that both all things that he does, and in such a way as he does them, he performs; even if you speak of the resurrection of the dead, even of the shaping of bodies, even of the remission of sins, even of anything else, he works in like manner to the One who begat him.

5. But those who neglect their own salvation pay no attention to any of these things: so great an evil is it to crave preeminence. This gave birth to heresies, this confirmed the impiety of the Gentiles. For God indeed wished his invisible things to be understood through the creation of this world; but they, having abandoned these things, and having disdained to come through this teaching, cut another path for themselves; wherefore they also fell away from the one that exists. For this reason also the Jews did not believe, "receiving glory from one another," and not seeking the glory that is from God. But let us, beloved, flee from this disease with hyperbole and all diligence. For even if we have ten thousand good deeds, the canker of vainglory is sufficient to dissolve them all. If therefore we crave praises, let us seek the praises that are with God. For the praise from men, of whatever sort it may be, both appeared at once and passed away; even if it does not pass away, it brought us no gain, and it often comes from a corrupted judgment. For what is marvelous about the glory that comes from men, which even young people who are dancing enjoy, and corrupted women, and the greedy and the rapacious? But he who is admired by God is not admired with these, but with those holy ones, I mean together with the prophets, with the apostles, those who displayed an angelic life. And if we desire to lead crowds about, and to be gazed at, let us examine it in itself, and we shall find it worth nothing. In general, if you crave crowds, draw to yourself the multitude of the angels, and become terrible to the demons, and of human things [you will value] nothing.

if thou lovest the crowd, attract to thyself the multitude of the angels, and be terrible to the demons, and thus thou wilt have no regard for men; but thou wilt trample upon all things, even those which appear splendid, as if they were mud and mire: and then thou wilt clearly see that nothing so deforms the soul as the love of glory. For it is not possible, it is not possible indeed, for a lover of vainglory not to lead a life full of torture; just as one who tramples upon it cannot but trample upon many vices. For he who has overcome vainglory is about to overcome envy, the love of money, and the other most grievous diseases. And how, thou wilt ask, shall we overcome it? By looking to another glory; that is, the celestial, from which this tries to eject us. For that glory renders us conspicuous both in this life and accompanies us to the future life, and frees us from all carnal servitude. We are now wretchedly serving the flesh, addicted to the earth and earthly things. Whether thou betakest thyself to the forum, or enterest a house, or the streets, the stations, the common inns, if thou embarkest on a ship, or goest to an island or royal palaces, if thou goest to the court of justice or the senate, thou wilt observe the solicitude for secular things everywhere, and each one laboring in these matters, those departing, those remaining, those navigating, those farming, those in the fields, those who dwell in the cities, in a word, all. What hope of salvation will there be for us, when, inhabiting the earth of God, we care for none of the things that are God’s, but whereas we are commanded to be here as foreigners, we are foreigners in heaven, and citizens of the world? ^B What is worse than this stupidity? Daily we hear of judgment and the kingdom, and we imitate not only those who were in the days of Noah, but also the Sodomites, and we wish to learn everything by experience. And yet for this reason were all those things written, that if anyone does not believe in the future, he may receive a clear knowledge of the things to come from those that have already occurred. Thinking on these things, therefore, both the past and the future, let us breathe a little from this arduous servitude, and have some concern for the soul, that we may attain both present and future goods, through the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

HOMILY XXXIX

^C "My Father worketh hitherto, and I work" (John 5:17). "But my Father judgeth no man, but hath committed all judgment unto the Son, that all should honor the Son, even as they honor the Father" (John 5:22, 23). ^D Much diligence is necessary for us in all things, beloved; for we shall render an accurate account both of words and deeds. For our affairs are not bounded by the limits of the present life, but another condition of life will receive us, and we shall be stationed before a terrible judgment. "For we must all," says Paul, "be made manifest before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (2 Cor. 5:10). Let us always think of this judgment seat, and thus we shall always be able to persevere in virtue. For just as he who casts that day out of his mind, like a horse with broken bridle rushes into precipices (for "His ways are profane at all times," he says; and assigning the cause, he says, "Thy judgments are taken away from before him" [Ps. 9:27]), so he who is always held by this fear will walk temperately. For, "Remember," he says, "thy last end, and thou shalt never sin" (Ecclus. 7:40). For He who now forgives us our sins, He will then sit as Judge; He who died for us, He will appear judging the whole nature. "And unto them that look for Him shall He appear the second time without sin unto salvation" (Heb. 9:28). On this account he says here: "My Father judgeth no man, but hath committed all judgment unto the Son, that all should honor the Son, even as they honor the Father." Are we to say, then, that He calls Him the Father? Far from it. For this reason He says "the Son," that we might honor the Son remaining as Son, just as we honor the Father. But he who calls Him the Father no longer honors the Son as the Son, but confuses all things. Since, therefore, men who were benefited did not turn to their duty as if they had been chastised, for this reason He spoke of terrible things, so that fear at least might draw them to render Him honor. When He says "all," that is, He has the power of punishing and of honoring, and of doing both as He wills. That word, "hath committed," is said, lest thou shouldst suspect that He is unbegotten, nor think that there are two Fathers: for whatever the Father is, that is also the Son, begotten and remaining the Son. But that thou mayest learn that "hath committed" signifies the very same thing as "begat," hear that declared in another place: "As the Father hath life in Himself, so hath He given to the Son to have life in Himself" (v. 26). What then? Did He beget Him first, and then give Him life? For he who gives, gives to someone already existing. Was He then begotten without life? Truly, not even demons would suspect this: for it contains much insanity combined with impiety. As therefore that, "hath given life," is the same as "He begat Him Who is Life": so, "hath committed judgment," means, "He begat Him as Judge." For lest, hearing that He had the Father as His cause, thou shouldst suppose a difference of substance, and a lesser honor, He Himself comes to judge thee, hence showing equality. For He who has the power of punishing and honoring whom He wills, can do the same things as the Father. For if this were not so, but He had received honor after He had been begotten, what was the cause that He was honored later? By what pact did He so advance as to receive this dignity? Do you not feel ashamed while attributing such human and base notions to the immortal nature that receives no augmentation? Why then, thou wilt ask, does He speak thus? That what is said may be more easily believed, and to prepare a way for more sublime things; for this reason He mixes both. But observe how: for it will be of advantage to observe these things from the beginning.

^A And the Son will show him greater works than these. Then again, He returns to the more sublime: "For as the Father raises the dead and gives them life, even so the Son gives life to whom He will" (John 5:21). And after this, again, He descends to both the humble and the sublime at once: "For the Father judges no one, but has committed all judgment to the Son" (John 5:22). Then He proceeds to the more sublime: "That all should honor the Son just as they honor the Father" (John 5:23). Do you see how He varies His discourse, weaving it together from both sublime and humble names and words, so that it might be readily accepted by those present and those who follow might suffer no harm, having received the appropriate understanding of others from the sublime ones? For if this is not the case, and if the things mentioned were not spoken for the sake of accommodation, why were the sublime things added at all? For he who ought to speak great things about himself, when he says some small and humble thing, has a reasonable excuse, doing so for the sake of some economy; but he who ought to speak of himself in a lowly way, if he says something great, for what reason does he utter things that transcend his own nature? For this is no longer a matter of some economy, but of the utmost impiety.

^B Consequently, we have a just cause, and one worthy of God, to give for the humble words—that is, the accommodation and the instruction to be moderate, and the salvation managed for us through this; which He Himself, making plain elsewhere, said: "These things I say, that you may be saved" (John 5:34). Since He fled to the testimony of John, leaving aside His own—which was unworthy of the greatness of Him—by placing the cause of such great humbleness of his words, He said: "These things I say, that you may be saved." But you, who say that He does not have the same authority and power as the One who begat Him, what would you say when you hear Him speaking those things through which He shows the power, authority, and glory toward the Father to be equal? For what reason does He also demand the same honor, being far inferior, as you say? And not even here does He stop, having spoken thus, but even adds, saying: "He who does not honor the Son does not honor the Father who sent Him" (John 5:23). Do you see how the honor of the Son is bound up with the honor of the Father? And what is this, one might say? For this can also be observed in the case of the apostles: "For he who receives you," He says, "receives Me" (Matt. 10:40). But there, because He makes the things of the servants His own, He spoke thus; but here, because the essence and the glory are one. ^C Furthermore, in the case of the apostles, it was not said so that they might receive honor. But He rightly said, "He who does not honor the Son does not honor the Father." For if, when there are two kings, one were insulted, the other is also insulted, especially when the one being insulted is the son. For even if a soldier is treated insolently, the king is indeed insulted; but not in the same way, but as through an intermediary. Here, however, it is not so, but as if through Himself. For this reason, He previously said, "That they should honor the Son just as they honor the Father," so that when He says, "He who does not honor the Son does not honor the Father," you might understand the same honor. For He does not say simply, "He who does not honor," but, "He who does not honor [as I have said]," He says, "does not honor the Father." And how, one might ask, are the Sender and the Sent of the same essence? Again, you bring the discourse down to human things, and you do not perceive that all these things were spoken for no other reason than that we might know the Cause, and not fall into the disease of Sabellius, and that the infirmity of the Jews might be healed in this way, so that He might not be thought by them to be an adversary of God. ^D For they were saying, "This man is not from God; this man has not come from God" (John 9:16). But to remove this suspicion, not so much the sublime things as the humble ones contributed. For this reason, He constantly said up and down that He had been sent, not so that you might think the utterance meant some diminution of Him, but so that He might stop those mouths. For this reason, He also constantly flees to the Father, placing His own authority in between. For whether He said everything according to His own worthiness, they would not have accepted the things spoken, whereas even from a few such words they pursued and stoned Him many times; or if He were speaking all things humbly by looking toward them, many afterward would have been harmed. Wherefore, He mixes and tempers the teaching, and through these things, as I said, stopping their mouths with the humble [words], and through the things spoken according to His worthiness, He repels the lowly concept of the things said from those who have understanding, and demonstrates that it has nothing at all to do with Him. For to be sent is of locomotion; but God is present everywhere. For what reason, then, does He say that He was sent? He speaks in a grosser way, declaring the concord toward the Father; at any rate, even the following words He fashions, wishing to establish this. "For amen, amen, I say to you," He says, "he who hears my words, and believes in Him who sent Me, has eternal life" (John 5:24). Do you see how He constantly sets down the same thing, healing that suspicion, and from this, and through the following things, both by fear and by the promise of blessings, dissolving the contentiousness against Him, and here again stooping down greatly in His words? For He did not even say, "He who hears My words, and believes in Me." For in that case they would have thought the matter to be arrogance and a superfluous boast of words. For if, after so much time and ten thousand miracles, they suspected this, when He spoke thus [before], much more so then. Therefore, even then they said to Him: "Abraham died, and the prophets died, and how do you say, if anyone keeps My word, he shall never taste of death?" (John 8:52). So that they might not be enraged even here, what does He say? "He who hears My word, and believes in Him who sent Me, has eternal life." And this made the discourse not a little readily accepted: learning, I mean, that those who hear Him believe in the Father. For having accepted this with eagerness, they were also going to accept the rest more readily. So that even by saying something humble, He contributed to the sublime things and paved a way. And having said, "He has eternal life," He adds: "And does not come into judgment, but has passed from death into life" (John 5:24), by these two things making the discourse readily accepted, both by Him being believed to be the Father, and by him who is persuaded enjoying many good things. And the "does not come into judgment" means this: he is not punished. For He does not mean this death, which is here, but the eternal one, just as also [He refers to] that immortal life. "Amen, amen, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live" (John 5:25). Having spoken the words, He also mentions the demonstration through works.

^A Then, lest you imagine a long interval, He adds: "And now is, when the dead will hear the voice of the Son of God, and those who hear will live." Do you see here an ineffable authority and power? For just as in the resurrection, so also now, He says, it will be. For then, at the command of the voice, we shall rise; at the command of God, He says, the dead shall rise. And from what has He added, "And now is"? If He were only announcing future things, suspicion would have arisen from this. But now, He provides a demonstration of the matter. While I am with you, He says, this will come about. For He would not have been going to promise this, were He not possessed of the power, lest He be ridiculous to all. Then, He explains what was said: "Just as the Father has life in Himself, so He gave to the Son also to have life in Himself."

^B See how He shows the equality, and expresses the difference only in this: that the one is the Father and the other the Son? For the word "gave" introduces just this distinction, but shows all other things to be equal and identical. Hence it is clear that He does all things with the same power and ability as the Father, and not as one who has borrowed that strength from elsewhere. For He has life just as the Father does. And therefore, He again adds what follows, so that from this we might understand that. What is that? "And He gave Him authority to execute judgment." And why does He mention the resurrection and judgment so frequently? For just as the Father raises the dead and gives life, so also the Son gives life to whom He wills; and again, the Father judges no one, but has handed over all judgment to the Son; and again, as the Father has life in Himself, so He gave to the Son also to have life in Himself; and, "They who hear the voice of the Son of God will live"; and in this place, "He gave Him authority to execute judgment." Why then does He continually dwell upon these—judgment, life, resurrection? Because these are the things most able to bend even an obstinate hearer. For he who believes that he will rise again and give an account of his sins, even if he has seen no other sign, will surely, once he has received this, hasten to make the Judge propitious to himself.

^C "Because He is the Son of man, ^D do not marvel at this." Paul of Samosata does not read it so; but how? "He gave Him authority to execute judgment, because He is the Son of man." But read in this way, it has no consistency. For He did not receive judgment because He is a man—otherwise what would prevent all men from being judges?—but because He is the Son of that ineffable substance, ^A therefore He is Judge. Thus, therefore, it must be read: "Because He is the Son of man, do not marvel at this." Since He seemed to the hearers to be saying contradictory things, and they thought Him to be nothing but a mere man, yet the words were above a man—nay, above angels, and were those of God alone—solving this objection, He added: "Do not marvel at this, because He is the Son of man: because the hour is coming in which all who are in the tombs will hear His voice, and will come forth—those who have done good to the resurrection of life, but those who have done evil to the resurrection of judgment." And why did He not say, "Do not marvel because He is the Son of man," for He is also the Son of God; yet He mentioned the resurrection? The fact is that He had already posited that above, saying: "They will hear the voice of the Son of God." If He was silent about it here, do not marvel. For since He spoke of a work that was proper to God, He left it to the hearers to infer from this that He is both God and the Son of God. For if He had said it frequently, He would have provoked them to resistance; but by proving it from miracles, He made the teaching less odious. For those who weave syllogisms, having set down the propositions that prove the matter, often do not bring forward the conclusion; rather, they make the hearer more well-disposed toward them, and win a more splendid victory, while compelling the adversary himself to give the judgment they desire: so that those who are present may thus immediately embrace it. ^B Furthermore, when He mentioned the resurrection of Lazarus, He was silent about the judgment; for Lazarus was not raised for that reason. But when He spoke of the universal resurrection, He added that those who have done good will go to the resurrection of life, but those who have done evil to the resurrection of judgment. So also John excited the hearer, mentioning the judgment, and saying that he who does not believe in the Son will not see life, but the wrath of God remains upon him. Thus also in the case of Nicodemus: "He who believes in the Son," He said to him, "is not judged; but he who does not believe has already been judged." Thus also here He mentions both the judgment and the punishment assigned to evil deeds. For because He had said above, "He who hears my words and believes in Him who sent me is not judged," lest anyone think this is enough for salvation without a way of life, He adds: "Those who have done good, to the resurrection of life; those who have done evil, to the resurrection of judgment." Since, therefore, He had said that the whole world would render an account to Him, and that all would rise at His voice—a thing indeed new, unexpected, and not yet believed by many, even by those who seem to have believed, let alone by the Jews—hear how He puts these things forward, adapting Himself to the infirmity of the hearers. "I can of myself do nothing. As I hear, I judge; and my judgment is just, because I do not seek my own will, but the will of Him who sent me." Yet He had already given no small argument for the resurrection, when He healed the paralytic. And therefore He did not speak of the resurrection before He had done this, which was not far removed from a resurrection; but He hinted at the judgment after the body was cured, with these words: "Behold, you have been made well; do not sin any more, lest something worse befall you."

^A And since He had foretold these two resurrections—that of Lazarus, which was to happen very soon, and that of the world, which would occur after a long passage of time—He authenticatd the latter by means of the paralytic and the nearness of the time, saying, "The hour is coming and now is," and the former by means of the resurrection of Lazarus, bringing before their eyes that which had not yet occurred by means of what had already occurred. And one may see Him doing this everywhere, proposing two or even three predictions, and always authenticating things that are to come by things that have already happened.

4. Nevertheless, having said and done so much, because they were still somewhat weaker, He does not rest content with these things, but even through the words which He adds, He suppresses their contentiousness, saying: "I can of myself do nothing. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of the Father who sent Me." For since He seemed to be saying certain strange and foreign things beyond the prophets (for they used to say that God is the one who judges the whole earth, that is, the human race; and David constantly proclaimed this, saying: "He shall judge the peoples in equity," and, "God is a judge righteous and strong and patient"; and all the prophets, and Moses. But Christ was saying, "The Father judges no one, but has given all judgment to the Son"; and this was sufficient to trouble the Jew who was then listening, and to prepare him again to suspect that He was an adversary of God), here He condescends greatly in His discourse, and to such an extent as their weakness required, so as to root out this pernicious suspicion, and says: "I can of myself do nothing," that is, you will not see anything strange or foreign, or anything that the Father does not with, taking place or being said by Me. ^B And having previously said that He is the Son of man, and having shown that they were still suspecting Him to be a man, thus He adds this here as well. Just as, therefore, above, having said, "What we have heard, we speak, and what we have seen, we bear witness," and John, "What he has seen, he bears witness, and no one receives his testimony" (and both were said concerning accurate knowledge, not simply concerning hearing and seeing); so also here, by saying "I hear," it indicates nothing else but that it is impossible for Him to will anything other than what the Father wills. But He did not say it so clearly (for those listening would not have accepted it directly just then); but how? In a very condescending and human way: "As I hear, I judge." Again, He does not mean a teaching here (for He did not say, "As I am taught," but "As I hear"), nor does He say these things as one needing to be heard (for He was not only in need of being taught, but even of needing to hear), but He is declaring their concord and the unchanging nature of their decision. What He means is this: I judge as if the Father Himself were the one judging. Then He adds: "And I know that My judgment is just, because I do not seek My own will, but the will of the Father who sent Me." What are You saying? Do You then have a different will from the Father? And yet elsewhere You said, "Just as I and You are one"; and again, speaking of will and concord, "Grant to them that they also may be one in us," that is, in the faith concerning Us. Do you see that the things which seem to be most lowly, these are the ones which have the lofty meaning hidden within them? ^C For what He hints at is this: that the Father’s will is not one thing, and His own another; but just as there is one will of one mind, so it is with Me and the Father. ^D And do not be surprised if He said there is such a union. For Paul also uses this example with regard to the Spirit, saying: "For who of men knows the things of a man, save the spirit of a man which is in him? Even so the things of God no one knows, save the Spirit of God." He says nothing else, therefore, than this: that I do not have a will separate and proper apart from the Father, but if He wills anything, this I also will; and if I [will] anything, this He also [wills]. As, therefore, no one could blame the Father when judging, so neither [could they blame] Me; for the decision is brought forth from the same mind. But if He discourses on these things in a more human way, do not be surprised. For they were still considering Him to be a mere man. Therefore, it is necessary especially in such matters not to examine only the things said, but also to add the suspicion of those hearing, and thus to hear the things being said, as having been spoken toward that suspicion; since many absurdities would follow. For consider: He said, "I do not seek My own will." Therefore, His will is something different, and far from it; and not only far from it, but not even beneficial. For if it were saving and in accord with that of the Father, for what reason do you not seek it? For men might reasonably say this, as having many wills contrary to what seems good to God; but why do you say this, being in all things like unto the Father? This is a saying that one would not say belongs to a man who is perfect and has been crucified. For if Paul had so blended himself with the will of God as to say, "I live, yet no longer I, but Christ liveth in me," how would the Lord of all have said that "I do not seek My own will, but the will of the Father who sent Me," as if that were of another? What, then, is He saying? He introduces the discourse as if toward a man, and speaks toward the suspicion of those listening. Since, therefore, He established the things being said from what came before, discoursing partly in a God-befitting manner, and partly humanly, He again constructs the same things as a man, and says that "My judgment is just." And from where is it evident? Because "I do not seek My own will, but the will of the Father who sent Me." For just as among men, the one who is free from self-love would not be justly accused of having judged contrary to what is right, so neither will you be able to criticize Me now. For the one who wishes to establish his own things, he perhaps would be suspected by many of corrupting what is just in this way; but the one who does not look to his own things, what excuse could he have for not judging justly? Investigate this logic therefore also with regard to Me. For if I said that I had not been sent by the Father, nor did I attribute the glory of the things being done to Him, perhaps one of you would have suspected that, wishing to make Myself brilliant, I do not tell the things that are. But if I account and assign the things being done to Another, for what reason, or from where, could you have [grounds] to suspect the things being said? Do you see how He brought the discourse down, and from where He said His own judgment to be just, from where even one of the many, defending himself, would have said? Do you see, as I have often said, how it shines through clearly? And what is it that I said? That the exceeding humility of the words—this is what especially persuades those who have understanding not to receive the things being said in a ready-made way and stumble, but rather prepares them to come to the height of the thoughts; this also gradually raises up those who were then being dragged along the ground with much ease.

The moral exhortation regarding prudence and simplicity to be used when we do not forgive the sins of others, if we ourselves…

e then being dragged along the ground with much ease. The moral exhortation regarding prudence and simplicity to be used when we do not forgive the sins of others, if we ourselves do not forgive. The forgiveness of injuries, charity, and almsgiving are commended. ^A Thinking on all these things, I beseech you, let us not pass over what has been said, but let us examine everything accurately, and consider the reason for speaking in this way everywhere; nor let us think that ignorance and simplicity are sufficient for us as an excuse. For He did not command us to be simple only, but also prudent (Matt. 10:16). Let us therefore use simplicity, but with prudence, both in doctrine and in our works; and let us judge ourselves, so that we may not be condemned later with this world. Let us show ourselves toward our own servants as we wish our Lord to be toward us. "Forgive us our debts," He says, "as we also forgive our debtors" (Matt. 6:12). I know indeed that the soul does not endure injuries with an even mind; but if we consider that we are consulting not for him who injures, but for ourselves, we shall quickly cast away the poison of anger. For he who did not remit the hundred denarii to his debtor did not injure his fellow-servant, but rendered himself a debtor for the ten thousand talents which had been remitted to him before. When, therefore, we do not forgive others, we are not forgiving ourselves. Let us not therefore say to God only, "Do not remember our sins," but let us also each say to ourselves, "Let us not remember the sins of our fellow-servants." For you yourself first exercise justice upon yourself; ^B then God follows. You write the law concerning pardon and punishment, and you pass judgment on these matters. Therefore, it is in your power whether God remembers your sins or does not remember them. Therefore Paul commands us to forgive, if anyone has something against another, and not only to forgive, but in such a way that not even residues remain (Col. 3:13). Since Christ did not merely not bring our sins into the middle, but did not even commemorate that we had sinned, nor did He say, "In this and that matter you have sinned"; but He forgave and blotted out the handwriting, nor did He recount the sins, as Paul signifies. Let us also do this: let us blot everything out of our mind (Ibid. 2:14). If anything good has been admitted by him who has injured us, let us count only this; if anything troublesome and hateful, let us cast it out and blot it out, so that not even a trace remains. But if he has done nothing good toward us, so much the greater will be the reward and praise for us who forgive. Others expiate sins by vigils, sleeping on the ground, and a thousand macerations; by a much easier way, namely the forgetting of injuries, it is permitted to you to wash away all crimes. Why do you, like a madman and a fury, apply the sword against yourself, and expel yourself from the future life, when you ought to do everything to attain it? For if the present life is so desirable, what will you say of that one, from which all pain, sadness, and groaning flee away, where there is no fear of death, nor any end of good things to be feared? Blessed, and three times blessed, are they who enjoy that lot, just as they are miserable, and three times and more miserable, who deprive themselves of that beatitude. What, you will say, acquires that life for us? ^C Listen to the Judge Himself speaking to a certain young man about this matter. For when he asked, "What must I do to possess eternal life?" (Matt. 19:16), Christ, having set forth the other precepts, ended at the love of one's neighbor. But perhaps some one of the audience, like that rich man, might say, "We have kept these; we have not stolen, we have not killed, we have not committed adultery." But you will not be able to say this, that you loved your neighbor as you ought. For you were either envious, or you uttered curses, or you did not bring help to someone injured, or you did not distribute of your goods; you did not love. But Christ did not command this alone, but also another thing. What is that? "Sell all that you have, and give to the poor, and come, follow me" (Matt. 19:21). To follow Christ here means to imitate Christ. What do we learn from this? First, that he who does not have all these things cannot attain that lot with the first. For when he had said, "I have done everything," as if something great were lacking for perfection, He says: "If you wish to be perfect, sell all that you have, and give to the poor, and come, follow me." This, therefore, is to be learned first; secondly, that He convicted him who was vaingloriously boasting. For he who was in such an abundance of things, and despised the poor, how could he have loved his neighbor? He was not, therefore, saying true things. But let us do both this and that, and let us diligently pour out all our things that we may purchase heaven. For if some have poured out all their belongings for a secular dignity; a dignity, I say, ^D which one can keep only in this life, and not for a long time (for many have lost their prefecture long before they died; others indeed were even punished for it; yet, although they know this, they pour out everything for it): if, therefore, for such dignity they do so many and such great things: how much more miserable will it be for us, who do not pour out even a few things for that which always remains, and which can never be taken away, nor do we spend those which we are about to lose here a little later? What is that madness, to be unwilling to give freely those things which will be snatched away from us against our will, and to take them with us? If someone were leading us to death, and then proposed that we might redeem our life with all our goods, would we not certainly thank him? But now, when it is proposed that we are to be snatched from our transfer to hell by the gift of half our faculties, we prefer to be led to punishment, and to save in vain those things which are not ours, so that we may lose our own. What excuse shall we have? What pardon shall we deserve, if, when so easy a path is opened to us, we are carried over precipices, and undertake an unfruitful journey, and deprive ourselves of these and those things, when we could freely enjoy these and those? But if not before, at least now let us return to ourselves, and with a sane mind dispense the present goods as is right, so that we may easily attain the future ones, by the grace and benignity of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, unto the ages of ages. Amen.

Homily XL

31. If I bear witness concerning myself, my witness is not true. 32. It is another who bears witness concerning me, and I know that his witness is true.

1. How much discernment the reading of the Scriptures demands. That saying is discussed and commented upon: "If I bear witness concerning myself, my witness is not true." If anyone should set out to dig the earth with a metal tool, being unskilled in the art,

he will not work the gold, but will simply confound everything together, and will endure labor that is useless and even harmful. Thus, also, those who do not know the logical sequence of the divine Scriptures, nor examine their properties and laws, but approach everything in a simple and uniform way—mixing the gold with the earth—will never find the treasure stored within them. I have said these things now because the passage set before us contains much gold, yet it is not manifest, but is buried under much obscurity. Therefore, it is necessary to dig through and clear it away in order to arrive at the genuine meanings. ^A For who would not immediately be disturbed upon hearing Christ saying: "If I bear witness concerning myself, my witness is not true"? For He often appears to have borne witness to Himself; at any rate, when speaking with the Samaritan woman, He said, "I am He who speaks to you," and to the blind man likewise, "He who is speaking with you is He," and rebuking the Jews, "You say that I blaspheme because I said, I am the Son of God." And in many other places He does this. If, then, all these things are false, what hope of salvation will we have? Where shall we find the truth, when the Truth itself says that His witness is not true?

And this does not seem to be the only contradiction, but another one exists no less than this. For going further, He says: "Even if I bear witness concerning myself, my witness is true." Which, then, tell me, shall I accept? Which shall I consider to be false? If we take them simply as they were said, without examining the person, the reason, or any such thing, both will appear false. For if His witness is not true, then this statement itself is not true—not only the second, but also the first. What, then, is what has been said? We need much vigilance, or rather, the grace of God, in order not to remain stuck upon the mere words. For this is how the heretics are led astray, because they examine neither the intent of the speaker nor the state of the listeners. If, therefore, we do not add these things, along with others—such as the times, the places, ^B and the mind of the listener—many absurdities will follow.

What then is what has been said? The Jews were about to object to Him: "If you bear witness concerning yourself, your witness is not true." It is for this reason that He takes up these things beforehand and says, as if to say: "You will surely say to me that I am not trustworthy, for no one who bears witness to himself is considered credible among men." Therefore, the words "is not true" are not to be read simply, but with reference to their suspicion; that is, "It is not true to you." Therefore, He was speaking these things not regarding His own worth, but regarding their suspicion. And when He says, "My witness is not true," He is rebuking their mindset and the counter-argument that they were about to bring against Him. But when He says, "Even if I bear witness concerning myself, my witness is true," He is showing the very nature of the matter: that they ought to have considered Him credible as God, even when He spoke about Himself. Because He had spoken of the resurrection of the dead and of judgment, and that he who believes in Him is not judged but passes into life, and that He would sit to demand an accounting from all, and that He possessed the same authority and power as the Father; and because He was about to confirm all these things in other ways, He necessarily placed their objection first.

"I said," He says, "that as the Father raises the dead and gives life, so also the Son gives life to whom He wills; I said that the Father judges no one, but has given all judgment to the Son; I said that one must honor the Son as one honors the Father; I said that he who does not honor the Son does not honor the Father; I said that he who hears My words and believes will not see death, but has passed from death into life; I said that My voice will raise the dead, some now and some hereafter; I said that I will demand an account from all for what they have done wrongly; I said that I will judge and reward those who do what is right." ^C Since, therefore, all these were declarations, and while the things said were great, no clear proof had yet been given to them—but rather it was somewhat obscure—He puts the objection first, intending to set out to prove the things said, speaking somewhat in this manner, even if not in these exact words: "But perhaps you will say, 'You are saying all these things, but you are not a credible witness bearing witness to yourself.'" With this, then, He first destroys their contentiousness, by positing what they were about to say, and by showing that He knows the secrets of their mind, and by providing this as the first proof of His power. Afterward, following the objection, He provides other clear and irrefutable proofs, bringing forward three witnesses for the things said: the works that were done by Him, the witness of the Father, and the preaching of John.

And He puts the lesser one first, that of John. For having said, "There is another who bears witness concerning Me, and I know that His witness is true," He added: "You have sent to John, and he has borne witness to the truth." And yet, if your witness is not true, how do you say, "I know that the witness of John is true," and that "he has borne witness to the truth"? Do you see how it is clear from this also that the statement, "My witness is not true," was spoken with reference to their suspicion?

^D 2. What then, if that man bore witness by grace? He says. For so that they would not say this, see how He also removed this suspicion. For He did not say, "John bore witness to Me," but first, "You have sent to John"—and you would not have sent if you did not consider him credible. And what is more: they did not send him questioning about Christ, but about himself; and if they considered him credible regarding himself, how much more so regarding another. For we are naturally accustomed, so to speak, to believe those who speak about others less than those who speak about themselves. Yet they considered this man so credible that they did not even beg for another's witness regarding him. For those who were sent did not say, "What do you say about Christ?" but, "Who are you? What do you say about yourself?" So great was the wonder they held for the man. This, then, He hinted at entirely by saying, "You have sent to John." For this reason also the Evangelist not only said that they sent, but also is precise concerning those who were sent, that they were even priests and from the Pharisees—not just anyone, not outcasts, nor those likely to be corrupted or deceived, but men capable of learning with precision what was said by him. "But I do not receive witness from man." For what reason, then, did you bring forward that of John? And yet, even his witness is not...

he would be unable to provide any testimony regarding himself. But for the sake of John, even though it was not in his power to tell them concerning John—a man who was a philosopher with such precision, and who was so admired by them—the things themselves could not even be suspected by those who were raving mad. ^A For this reason, He brought in this second testimony, saying, "The works which the Father has given me to accomplish, those same works which I do, bear witness concerning me that the Father has sent me." Here He also defends Himself against the charge of breaking the Sabbath. For since they said, "How can he be from God, if he does not keep the Sabbath?" for this reason He said, "Which the Father gave to me." Yet He did this with authority, but to show with great abundance that He does nothing contrary to the Father, He set down that which was of much less account.

^B Furthermore, why, you ask, did He not say, "The works which the Father gave me bear witness that I am equal to the Father"? For both could be learned from the works—that He does nothing contrary to the Father, and that He is equal to the One who begat Him. This is what He establishes elsewhere when He says, "If you do not believe me, believe the works, that you may know and believe that I am in the Father and the Father in me" (John X, 38). Both, I say, would have been testified to, both that He is equal to the Father and that He does nothing contrary to the Father. Why then did He not speak in this way, but leaving aside the greater part, did He set down the lesser? Because this was the first thing concerning which there was a question. For even though it is of much less account to be believed to have come from God than to be believed equal to God—for the prophets had said the former, but the latter very little—yet He has great concern for the lesser part, knowing that if this is accepted, that will also be easily admitted; and having passed over the greater, He mentions the lesser, so that through this they might accept that too. Having accomplished this, He adds again: ^C "The Father who sent me has borne witness concerning me." And where did He bear witness concerning Him? In the Jordan, when He said, "This is my beloved Son: hear him." But this needed some preparation. What belonged to John was manifest; for they themselves had sent, and they could not deny it. The signs, too, were clear. They had seen the deeds, and had heard the one who was healed, and had believed, and for that reason were accusing him. It remained, finally, ^D that the Father's testimony should be brought forward, and to introduce it He added, "Nor have you ever heard His voice." And how does Moses say, "God spoke, and Moses answered" (Exod. XIX, 19)? How does David say, "He heard a language which he did not know" (Ps. LXXX, 6)? Again Moses, "If there is any such nation that has heard the voice of God?" "Nor have you seen His form" (Deut. IV, 33). Yet they are said to have seen Him, Isaiah, Jeremiah, Ezekiel, and many others. What then does Christ mean now? He leads them into philosophical discipline, showing little by little that in God there is neither voice nor form, but that He is superior to such sounds and figures. For as by saying, "Nor have you heard His voice," He does not mean that He emits a voice nor that it is heard; so when He says, "Nor have you seen His form," He does not say that He has a form, nor yet that He is seen; but He understands that God has neither of these. And so that they would not say, "You boast in vain, God spoke only to Moses"; for they were saying

we know that God has spoken to Moses, but as for this man, we know not whence he is (John 9:29). Therefore he speaks in this way, showing that in God there is neither voice nor form. And why do I say these things? he says. You have not only not heard his voice, nor seen his form, but not even that in which you most boast, and in which you are all most confident—that you have received and hold his commandments—not even this can you claim. Therefore, declaring this, he added: ^B Neither do you have his word remaining in you; that is, the ordinances, the commandments, the law, the prophets. For even if God ordained them, yet they are not among you, because you do not believe me. For if the Scriptures say up and down that one must believe me, and you do not believe, it is evident that his word has departed from you. Therefore he added again: For him whom he sent, him you do not believe. Then, lest they should say, "How then, if we have not heard his voice, has he testified to you?" he says: Search the Scriptures; for they are they which testify of me (John 5:39); showing that by these he had testified. For indeed he had testified both in the Jordan and on the mount. But he does not bring that voice into the middle; for perhaps one might [try to] doubt it ^C on that account. For the one—that on the mount—they did not even hear, and the other they did hear, but did not attend to. For this reason he sends them to the Scriptures, showing that the testimony of the Father is also from thence; though he first removed the ancient things in which they boasted, either as having seen God, or as having heard his voice. For since it was likely that they would disbelieve his voice and imagine the things that happened on Mount Sinai, he first corrected their assumption about those things, and showed that what had occurred was a condescension, and then sent them to the testimony of the Scriptures.

4. Let us also, therefore, when we fight against heretics and arm ourselves, be empowered from hence. For every Scripture is inspired, he says, and profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, equipped for every good work (2 Tim. 3:16-17). Not that he should have some things and lack others; for such a man would not be complete. For what profit, tell me, is it when one prays fervently, but does not give alms generously? Or when he gives alms generously, but is greedy and oppressive? Or when he is not greedy or oppressive, but does it for the display of men and the ambition of those who see? Or when he gives alms with all precision and according to what seems good to God, but is puffed up by this very thing and has high thoughts? Or when he is humble and attends to fasts, but is avaricious and commercial and fixed upon the earth ^D and brings in the mother of evils to his soul? For the love of money is the root of all evils. Let us therefore shudder at the matter; let us flee from the sin. This has turned the world upside down, this holds everything, this leads us away from the most blessed servitude of Christ. For it is not possible to serve God and mammon. The one says, "Give to the needy"; the other, "Rob the needy." Christ says, "Even to those who plot against you and do you wrong, forgive"; he, on the contrary, "Construct snares against those who do you no wrong." Christ says, "Be humane and gentle"; he, on the contrary, "Be savage and inhuman, and consider the tears of the poor as nothing," so that on that day he may make the Judge severe toward us. For then all things we have done will stand before our eyes, and those who have been wronged and stripped by us will stand then as accusers, and will shut off all defense from us. For if Lazarus, having been wronged by the rich man, and receiving none of his benefits, stood then as an accuser, and allowed him to find no pardon—of what defense, tell me, will those gain who, in addition to not giving alms, even take others' goods and overthrow the houses of orphans? If those who did not feed Christ when he was hungry drew so much fire upon their heads, those who rob things that do not belong to them, and weave ten thousand lawsuits, and unjustly envelop themselves in everyone's possessions, what consolation will they enjoy? Let us therefore cast out this passion. And we shall cast it out if we consider those who wronged and grabbed and departed before us. Do not others enjoy their money and labors, while they themselves are in punishment and torment and irreparable evils? How then is it not the height of folly to be torn and to suffer wretchedly, so that even while we live we are stretched by labors, and having departed, we endure the unbearable punishments and torments, when it was necessary to enjoy luxury even here (for nothing produces pleasure as much as alms and a pure conscience), and having departed, to be rid of all evils and to attain ten thousand goods? For just as wickedness is accustomed to punish those who practice it even here before hell, so also virtue prepares those who practice it even here to enjoy luxury before the kingdom, making them live with good hopes and continuous pleasure. That we may therefore attain this both here and in the life to come, let us take hold of good works. For so shall we also attain the future crowns; which may it be granted to us all to attain, by the grace and love of our Lord Jesus Christ, through whom and with whom to the Father—together with the Holy Spirit—be glory, now and ever, and to the ages of ages. Amen.

HOMILY XLI

39. Search the Scriptures, for you think in them to have eternal life; and they are they which testify of me. 40. And you are not willing to come to me, that you may have eternal life.

1. We should be very concerned with spiritual things, beloved, and not think it sufficient for our salvation that we attend to them in any way whatsoever. For if in worldly matters no one can gain anything great by using them distractedly and carelessly, this will happen much more in spiritual matters, since they require greater diligence. For this reason Christ also, sending the Jews to the Scriptures, did not speak to them of a simple reading, but of an exact search. He did not say, "Read the Scriptures," but, "Search." For the things spoken concerning him were covered…

^A by a certain hidden shadow for the ancients, so he bids them to dig accurately, so that they might be able to discover what was laid in the deep. For they do not lie upon the surface or within plain sight, but are hidden very deeply, as a certain treasure. And he who seeks what is laid in the deep, unless he seeks with diligence and labor, will never find what he seeks.

Therefore, after He said, "Search the Scriptures," He added, "Because you think that in them you have eternal life." He did not say, "You have," but "You think you have," showing that they gain nothing of great worth while they assume they can attain salvation from reading alone without faith. As if He were saying, "Do you not marvel at the Scriptures? Do you not consider them to be sources of life? On these I also rely. For they are what bear witness of me, and you do not wish to come to me, that you may have eternal life." Rightly, therefore, did He say, "You think," because they were unwilling to obey, but boasted of the simple reading.

Then, lest He come under a suspicion of vainglory from too much concern, or be thought to be looking after His own interests ^B by demanding their faith (for He had mentioned the voice of John, the testimony of God, and His own works, and had promised life; using all these to draw them to Himself), because, I say, it was credible that many would suspect that He was courting glory, hear what He adds: 41. "I do not receive glory from man"; that is, I do not need it. I am not, He says, of such a nature that I have need of human glory. For if the sun does not receive an addition of light from a lamp, much less shall I have need of human glory. And why do you say these things, if you do not need it? "That you may be saved." This He had said above, and here He indicated it with these words, "That you may have life." He brings forward another cause. What? 42. "But I have known you, that you do not have the love of God in yourselves." Since they often persecuted Him as though they loved God, because He made Himself equal to God, and He knew they would not believe Him; lest anyone say, "Why do you speak thus?" He says, "That I may reprove you, because not because of the love of God do you persecute me." Indeed, He bears testimony to Himself both through works and through the Scriptures. "Just as before, when you thought I was an adversary to God, you were expelling me; so now, from the time that I have demonstrated these things, it behooved you to run forward, if you were loving God; but you do not truly love Him." Therefore I have said these things, that I might prove that you are led by pride and boasting, and that you might cloak your envy.

Nor from these things alone, but also from the future does He build this up; for He says: 43. "I have come in the name of my Father, and you have not received me; if another comes in his own name, him you will receive." Do you see Him everywhere saying that He was sent for this purpose, and that He had received judgment from the Father, and could do nothing of Himself, so that He might cut away every pretext for impiety? But whom does He say will come in his own name? He indicates the Antichrist here ^C, and demonstrates their wickedness by an unassailable argument. For if you persecute me as though you were lovers of God, much more ought you to persecute the Antichrist. For he will bring forward nothing of the sort, nor will he say that he was sent by the Father, nor that he comes by His will; but on the contrary, he will tyrannically seize things that do not belong to him, and will proclaim himself the God of the universe, as Paul says: "Above every one who is called God or that is worshipped, showing himself as if he were God" (2 Thess. 2:4). For this is coming in his own name. But I truly do not; but I have come in the name of my Father. Even from this He could show that they did not love God, because they did not receive Him who said He was sent by Him; but now, on the contrary, He demonstrates their impudence ^D from the fact that they were about to receive the Antichrist. For since they did not receive Him who said He was sent by God, and were about to worship him who did not know God, but boastfully called himself the God of the universe: it was plain that the persecution arose from envy and from hatred of God. Therefore He places two causes for His words, the former indeed that which was more useful, "That you may be saved," and "That you may have life." But because they were about to mock Him, He places a more stinging one, declaring, if the hearers do not obey, that by His custom He will in every way act as God.

2. Paul certainly, speaking about the Antichrist, says prophetically: "God will send them the operation of error, that all may be judged who have not believed the truth, but have consented to iniquity" (Ibid. v. 10 and 11). Christ, however, does not say that he *will* come; but, "If he comes," adapting Himself to the hearers, because their wickedness was not yet complete; and therefore He kept silent as to the cause of his coming. Paul, however, openly declared it to those who understand; for he is the one who takes away all excuse from them.

Then He opens the cause of their incredulity with these words: 44. "How can you believe, who receive glory from one another, and do not seek the glory that is from God alone?" Here again showing them that they were not looking to those things that were of God alone, but by this pretext wished to protect their own affectation. For they were so far from doing these things for the glory of God, that they desired human glory for themselves rather than divine. How then could they undertake so much hatred for the glory of God, which they despised to such an extent that they preferred human glory instead? But after He had said that they did not have the love of God, and had proven it by a twofold reason, both through those things which were done in His own person, and through those things that were to happen in the Antichrist, and besides had shown more clearly that they were worthy of every pardon, thus He refutes them, bringing in Moses as an accuser: 45. "Do not think that I am going to accuse you before the Father; there is one who accuses you, Moses, in whom you have hoped. 46. For if you believed Moses, you would perhaps also believe me; for he wrote of me. 47. But if you do not believe his letters, how will you believe my words?" That is, He is wronged before me in these things which you do against me. For you have denied faith to Moses more than to me. For if you believed that one, you would believe these things of mine; but you do not believe that one, so how can you believe my words? He who speaks, says this: "Before me, that one is insulted by those who are against me; for you have refused faith to Moses more than to me." See how everywhere He has cast away all apology from them. He said that those who hated Him would be those who hated [the Father] in His name [index: entries preserved].

^A You say that I break the Sabbath and invalidate the law; I have stripped away even this accusation. You insist that you believe in Moses through the things you dare against me; I show again that this is the very reason you do not believe in Moses. For I am so far from opposing the law, that there is no other who will accuse you than he himself who gave the law to you. Just as he said concerning the Scriptures: "In which you think you have eternal life," so also concerning Moses he says: "In whom you have hoped," ^B overcoming them everywhere by their own admissions. And whence is it clear, they say, that Moses will accuse us, and you are not boasting? For what have you and Moses in common? You broke the Sabbath, which he legislated to be held; how then will he accuse us? And whence is it clear that we will also believe another who will come in his own name? You say all these things without witness. And yet all these things have their construction from above. For when it is confessed that I came from God by my works, by the voice of John, by the testimony of the Father, it is clear that Moses will accuse them. For what did he say? Is it not that if someone comes performing signs, and leading ^C to God, and foretelling the future with truth, it is necessary to obey him with all persuasion? Therefore, has not Christ done all these things? For he performed signs with all truth, and he drew all men to God, and brought the end to his predictions. But whence is it clear that they will believe another? From their hating Christ. For those who turn away from him who has come with the counsel of God, it is clear that they will also receive the one who is against God. If he now puts forward Moses, even though he said, "I do not receive testimony from man," do not be surprised; for he is not sending them to Moses, but to the writings of God. Nevertheless, because the Scriptures frightened them less, he turns the discourse to the person himself, setting the lawgiver himself over them as an accuser, ^D and thus making the fear much more terrible, and refuting each of the things said by them. But consider: they said that they were persecuting him because of their love for God; he shows that they do this because they hate God. They said that they were holding fast to Moses; he shows that they were doing these things because they did not believe in Moses. For if they were zealous for the law, they should have received him who fulfills it; if they loved God, they should have been persuaded by him who draws to him; if they believed in Moses, they should have worshipped the one prophesied by him. But if he is disbelieved before me, it is nothing strange that I too, who am proclaimed by him, should be driven out by you. Just as therefore he showed those who were admiring John to be contemptuous of John through the things done against him, so he shows those who think they believe in Moses to be disbelievers, and always turns everything back upon their own head, which they imagined they were putting forward on their own behalf. For I am so far, he says, from taking you away from the law, that I even call the lawgiver himself your accuser. That the Scriptures bear witness, he said; but where they bear witness, he did not add, wishing to instill greater fear in them, to send them to searching, and to constrain them to the necessity of asking. For if he had said it offhand, even without their asking, they would have rejected the testimony; but as it was, if they were attending to what was said, it was necessary for them to ask this of the others and to learn from him.

Homily XLII

HOMILY XLII.

"After these things Jesus went over the sea of Galilee, which is the sea of Tiberias; and a great multitude followed him, because they saw the miracles which he did on them that were diseased. And Jesus went up into a mountain, and there he sat with his disciples. And the Passover, a feast of the Jews, was nigh."

(1) ^A Since we are men, dearly beloved, let us learn, whenever we are not forced by necessity to compromise our virtue, to yield place to the wicked designs of others. Thus every impulse of aggression is broken. For just as when javelins strike a hard and unyielding surface they recoil with great force upon those who threw them, whereas when they are hurled violently and find nothing hard or rough, they quickly subside and cease; so too, forward and audacious men are the more exasperated when we resist them, but when we yield, we quickly calm their fury. For this reason Christ, when He heard that the Pharisees had learned that Jesus was making more disciples and baptizing more than John, came into Galilee so as to extinguish their envy, and He calmed the fury which it was likely they had conceived from that event by withdrawing Himself.

Yet, returning to Galilee, He does not go to the same places; he does not come to Cana, but crosses the sea. Therefore, great multitudes followed Him, as they saw the miracles that He was doing. What miracles? Why does he not list them specifically? ^B Because this Evangelist has filled a great part of his book with discourses. Observe, for instance, how throughout an entire year, or rather at the feast of the Passover, he mentions no other miracle than the healing of the paralytic and the nobleman's son. For he did not intend to relate everything—since that was certainly impossible—but from many and great events he told a few. "And a great multitude," he says, "followed him, because they saw the miracles which he did." They were not following with a firm mind; rather, they were being led to such great teaching primarily by the signs; which was the mark of a duller mind. "For signs," he says, "are for the unbelievers, not for the believers" (1 Cor. 14:22). Yet this is not the sort of crowd found in Matthew; rather, hear how "all were astonished at his doctrine, for he taught them as one having authority" (Matt. 7:28, 29).

But why did He now go up into the mountain, and sit there with His disciples? Because of the miracle that was to come. And that only the disciples ascended is not the fault of the crowd who did not follow. ^C It was not for this reason alone that He went up into a mountain, but to teach us that we must always avoid tumult and crowds, and that solitude is fitting for philosophy. Often He Himself goes up into a mountain alone and spends the night in prayer, to teach us that he who approaches God ought to be free from all tumult and seek a quiet place.

"And the Passover, a feast of the Jews, was nigh." Why, you will ask, does He not go up to the feast, but while everyone was going to Jerusalem, He comes to Galilee? And not only He, but with His disciples, and thence to Capernaum? He is slowly loosening the law, taking occasion from the Jews' wickedness.

"And when he had lifted up his eyes, he saw a great company." Here He shows that He never sat with His disciples without a purpose, ^D but perhaps so that He might speak to them more accurately and teach them, and link them to Himself: from which we learn how great a providence He had for them, and how He would humble Himself to adapt to them. They were sitting together, perhaps looking at one another. Then, looking up, He sees the multitude approaching.

The Evangelists reconciled. The other evangelists say that the disciples came androgued and besought Him not to dismiss them while fasting; here, however, He introduces Philip as being questioned by Christ. Both seem to me true, but not as having happened at the same time; rather, that one thing preceded the other, such that different matters are recounted. Why then does He question Philip? He knew which of the disciples were in greater need of teaching. For this is the one who later says, "Show us the Father, and it sufficeth us" (John 14:8). Therefore, He instructs him first. For if the miracle had been performed without any preparation, the miracle would not have appeared as great; but now He first ensures that he confesses the lack, so that the miracle might seem the greater to him. See what he says: "Whence shall we buy bread, that these may eat?" Just so in the old law, He said to Moses, even before He performed a miracle: "What is in thine hand?" (Exod. 4:2). Because, in fact, miracles that occur suddenly usually cause us to forget what came before, He first bound him with his own confession, so that he might not later be so struck with wonder that he would cast away the memory of what had been confessed, and thus, by making a comparison, learn the magnitude of the miracle; which is what happened here also. Being questioned, he answers: "Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. This he said, testing him, for he himself knew what he was about to do." What does "testing him" mean? Did He not know what he was going to say? This cannot be said.

What then is the meaning of the statement? We can learn it from the old law. For there, too, it is said: "After these things God did tempt Abraham, saying, Take thy son, thine only begotten, whom thou lovest, Isaac" (Gen. 22:1, 2). He did not say this to discover whether he would obey or not, as One who sees all things before they come to pass (Dan. 13:42), but it is spoken in both cases after the human manner. As when it says, "He searcheth the hearts of men" (Rom. 8:27), it indicates not ignorance, but accurate knowledge; so when it says, "He tempted," it means nothing else than that He knew him accurately. Or it could be said that He rendered him more proven, while by the questioning He led both Abraham then, and Philip now, into a greater knowledge of the miracle. Wherefore the Evangelist, lest you suspect anything absurd from the simplicity of the word, added: "For he himself knew what he was about to do." Moreover, that is most to be observed, how when a wicked suspicion is present, the Evangelist immediately removes it with diligence. To ensure, therefore, that in this place the hearers might not suspect anything of the sort, he added this correction: "For he himself knew what he was about to do"; just as also there, when he says: "The Jews were persecuting him..."

Not only because he was breaking the Sabbath, but because he was also calling God his own Father, making himself equal to God: if there were not a decree of Christ himself, confirmed by his works, he would have added this correction there as well. For if, in matters where he himself speaks, the evangelist is apprehensive lest one suspect [something], much more would he have been apprehensive in cases where others were saying this about him, had he not seen a correct understanding prevailing regarding him. But he did not do so; for he knew his opinion to be this, and a fixed decree. For this reason, having said, "Making himself equal to God," he did not use any such correction; for the opinion of those people was not a distorted one concerning what was said, but his own decree, confirmed by his works.

When Philip, therefore, was asked, Andrew, the brother of Simon Peter, says: 9. "There is a lad here who has five barley loaves and two fish; but what are these for so many?" Andrew was higher than Philip, [yet] he did not arrive at the whole truth. But I think that he did not even say this without cause, but because he had heard regarding the prophets what miracles [they performed], and how Elisha performed the sign regarding the loaves. For this reason he ascended to a certain height, but he was not able to reach the very summit. Let us learn from this, we who are given to luxury, what those marvelous and great men ate, and let us see and imitate their frugality in the quantity and quality of what was brought to them.

For the things that follow this show great weakness. For after saying, "He has five barley loaves," he added: "But what are these for so many?" For he thought that the miracle-worker was to make fewer [loaves] from fewer things, and more from more; which was not the case. For it was equally easy for him to make the nature of the loaves well forth from a greater or a lesser amount. For he did not need underlying matter; but in order that to think that creation was not alien to his own wisdom—as those who later defamed [it], having been sick with the disease of Marcion, said—he used the creation itself for the purpose of the miracles. When, therefore, both disciples despaired, then he finally performs the miracle; for thus they would gain more, having first confessed the difficulty of the matter, so that when it happened, they might learn the power of God. ^B Since, therefore, the sign was about to happen, which was also accomplished by the prophets, even if not in the same way; and since he was about to do it after giving thanks, so that they might not fall into some weak suspicion, see how he elevated it in its mode throughout, and showed the difference. For before the loaves appeared, he performs the miracle, so that you may learn that for him non-existent things are as if they were existing, just as Paul says: "Who calls the things that are not as though they were" (Rom. 4. 17). For as if the table were ready and prepared, he ordered them to recline immediately, and thus by this he also raised up the perception of the disciples. And that they also gained from the question, [is seen in that] they obeyed immediately, and were not troubled, nor did they say: "What is this? How do you order us to recline when nothing appears in our midst?" Thus even before the sight of the sign they began to believe, those who at the beginning had been so faithless as to say, "Whence shall we buy bread?" in that they also reclined the crowds with readiness.

But why, when he was about to straighten the paralytic, does he not pray, nor when raising the dead, nor when bridling the sea; but here, in the case of the loaves, he does this? To show that those beginning to eat must give thanks to God. And besides, he does it most especially in the case of the lesser things, so that you may learn that he does not do it out of need. For if it were out of need, he would have done it much more in the case of the greater things. But when he has done those things with authority, it is clear that he was doing these things in condescension.

^C Furthermore, also because a great crowd was present, and it was necessary that they be persuaded that he had come according to the will of God. For this reason, when he performs a sign alone, nothing of this sort is exhibited; but when he performs it for many, so that they might believe that he is not someone opposed to God, nor an adversary to him who begat him, through the thanksgiving, he removes the suspicion. "And he gave to them who were reclining, and they were filled." Did you see how great is the distance between a servant and a Master? For they, having the grace by measure, performed miracles in such a way; but God, creating with unrestricted power, performed all things with much abundance. "And he said to the disciples: Gather the remaining fragments." And they gathered, and filled twelve baskets. This was not pointless exhibition, but so that the matter might not be thought to be a phantasm; for this reason he creates from underlying matter. And for what cause did he not give it to the crowds to carry, but to the disciples? Because he especially wished to train those who were to be teachers of the world. For the multitude was not about to derive anything great from the miracles for the time being; at any rate, they immediately forgot them, and requested another miracle; but these were about to gain things of no small account. And for Judas, what happened was not of small condemnation, as he carried the wallet. That these things were done for the sake of their training is clear from what was said later, of which he reminded them by saying: "Do you not yet perceive how many baskets you took?" (Matt. 16. 9). And the fact that the baskets were equal in number to the disciples occurred for one and the same reason. Later, since they had been trained, not again so many, but seven hampers (Id. 15. 37). I, however, do not marvel at the multitude of the loaves that came into being only, but even with the multitude [I marvel at] the precision of the surplus, that he caused neither more nor less to remain over, but as much as he wished, foreknowing how many they would consume; which was [a sign] of unspeakable power. The fragments, therefore, confirmed what had happened, both signifying that the things which had happened were not some phantasm, and that they were from those [loaves] with which they had been fed. But the matter of the fish, at that time it happened [using the] underlying [matter]; later, after the resurrection, no longer from underlying matter. For what cause? So that you may learn that even then he used the matter, not through lack, nor needing a foundation, but so as to shut the mouths of the heretics. "The crowds therefore were saying, that this is truly the prophet." O, the greed of the belly!

^A Yet even these confessed it—but only when they were filled. For are they not clearly showing that this was because they were expecting some special profit? For those very people had said, "Are you the prophet?" and these, "This is the prophet." Jesus, therefore, knowing that they were about to come and snatch him away to make him a king, withdrew to the mountain. Behold, the tyranny of gluttony! What fickleness of soul! They no longer care for the law of the Sabbath, nor are they any longer moved by zeal for God; but when their belly was filled, they cast everything aside. The prophet was among them, and they were about to crown him king—but Christ flees. Why? To teach us to despise worldly dignities and to show that he has no need of any of the things on earth. For he who chose all that was humble—mother, and house, and city, and upbringing, and garments—was not going to be distinguished by earthly things. The ^B heavenly things were bright and great: the angels, the star, the Father crying out, the Spirit testifying, the prophets long ago predicting; but on earth, all was humble, so that in this way his power might more clearly appear. He came, indeed, to instruct us to despise the present things and not to be amazed by those which seem splendid in this life, but to laugh at all these and to love the things to come. For he who admires the present will not admire the things that are in the heavens. For this reason, he said to Pilate: "My kingdom is not of this world" (John 18:36), so that he might not seem to be using human fear and power to persuade. Why, then, does the prophet say: "Behold, your king comes to you, humble, sitting on a beast of burden" (Zech. 9:9)? Here he is speaking of a heavenly kingdom, not an earthly one. For this reason, he again said: "I do not receive glory from man." ^C

Let us learn, therefore, beloved, to despise honors among men and not to desire them. For we have been granted a much greater honor, compared to which human honor is insult, laughter, and comedy; just as earthly riches, when compared to that, are poverty, and this life without that is death (for he said, "Leave the dead to bury their own dead" [Matt. 8:22]); so this glory, if it be compared to that, is shame and laughter. Let us not, therefore, hunt for it. For if those who grant it are more worthless than shadow and dreams, much more so is the glory itself: "For the glory of man is as the flower of grass" (Isa. 40:6). What would be more worthless than the flower of grass? (1 Pet. 1:24). But even if it were lasting, what profit would the soul get from it? None; rather, it harms significantly and makes men slaves—worse than purchased slaves—who must serve not one master, but two, three, or thousands, all commanding different things. How much better it is to be free than a slave—free, that is, from the servitude of men, but a slave to God who commands! If, therefore, you wish to love glory, love it—but the immortal one—for both its spectacle is more splendid and its profit greater. ^D These men bid you to please them at your own expense, but Christ, on the contrary, pays you back a hundredfold plus eternal life. Which, then, is better: to be admired on earth or in the heavens, by men or by God; to your own damage or to your own profit; to be crowned for one day, or for infinite ages? Give to the needy, not to the dancer, that you may not lose his soul along with your money. For because you cultivate these things eagerly and out of season, you are the author of his destruction. For if those who spend their time in the theater knew that there would be no profit for them from such an art, they would have long since ceased; but when they see you applauding, running, and squandering your money, exhausting your own resources, they are gripped by the lust for profit even if they did not want to continue. If they knew that no one would praise their actions, they would quickly desist from their labors, as the profit ceased; but when they see that the performance is an object of admiration for many, they are ensnared by praises. Let us cease spending uselessly; let us learn in what matter and when it is appropriate to spend, lest we provoke God to anger on both sides—by gathering from where it is not permitted, and by dispersing on things on which we ought not. What punishment do you not deserve when, while passing by the pauper, you lavish your money on a harlot? For even if you were giving away proceeds from just labors, would it not be a fault to provide a reward for wickedness and to offer honor instead of deserved punishment? And when you strip orphans and lay elders bare to nourish wantonness, consider what kind of fire is prepared for such a crime. Hear what Paul says: "Not only those who do these things, but also those who approve of those who do them" (Rom. 1:32). Perhaps we are rebuking you sharply; but if we do not rebuke, punishments remain for those who are never corrected. What good would it do you for us to speak graciously while, in reality, you are to be punished for your works? You praise the dancer, you celebrate him, you admire him? Therefore, you have become worse than him. Poverty seems to excuse him, even if he is not immune from blame; but you lack even this defense. If I ask him, "Why, having left other arts, do you pursue this impure and detestable one?" he will answer, "Because I can earn much with little labor." But if I ask you, "Why do you admire the lascivious man who leads a life to the destruction of many?" you will not be able to resort to the same defense, but you will be compelled to blush with downcast eyes. But if, when we demand a reckoning, you cannot even mutter, how will we be able to stand when that dreadful and inevitable tribunal appears, where we are to render an account of both thoughts and actions? With what eyes shall we look upon the Judge? What shall we say? What defense shall we bring forward? What excuse, whether fitting or inept, shall we have? That we did so for the expense, for the pleasure, for the destruction of others, whom we compel to perish in that art? We shall certainly be able to say nothing; but we shall necessarily be punished, with a punishment that never ends, never terminates. That this may not happen, let us take heed here with the greatest diligence, so that, migrating from here with a good hope, we may attain the eternal goods; which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom, to the Father, be glory, together with the Holy Spirit, now and always and for ever and ever. Amen.

245

HOMILY XLIII

6:16. *And when evening was come, his disciples went down unto the sea. 17. And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. 18. And the sea arose by reason of a great wind that blew.*

1. Christ cares for the benefit of His own not only when present in the body, but also when He is far away. For being abounding in resource and ingenious, He accomplishes one and the same end through contrary circumstances. See then what He does here. He leaves the disciples and goes up into the mountain. And they, being left by their master, as evening came on, went down to the sea; and until evening they waited for Him, expecting Him to come to them. But when evening had fallen, they could no longer endure not to seek Him; such was the love that possessed them. For they did not say, "It is evening now, and night has overtaken us, where shall we go now? The place is dangerous, the time is perilous." But being kindled by longing, they entered into the ship. For the evangelist does not merely point out the time, but does so that through this he might show their fervent love. Why then does He leave them and withdraw? Or rather, why does He appear again, walking alone upon the sea? By the one, He teaches them how great is His absence, making their longing greater; by the other, He shows forth His own power anew. For just as in His teaching they did not hear everything in the presence of the crowd, so also in the signs they did not see everything with the multitude. For it was necessary that they, being about to be entrusted with the oversight of the world, should have something more than the rest. And what signs, you say, did they see apart by themselves? The transfiguration on the mountain, this event on the sea, and many great things that occurred after the resurrection.

I conjecture other things from these as well. They were coming to Capernaum, not knowing clearly, but expecting to find Him there, or else in the middle of their voyage. This, then, John hinted at by saying that it was now dark, and Jesus had not come to them, and the sea was rising because a great wind was blowing. What then of them? They are troubled; and there were many things compelling them to this, and from many sources: from the time, for it was dark; from the weather, for the sea was rising; and from the place, for they were not near land, but had rowed about twenty-five stadia; and lastly, from the strange sight, for they see Him walking on the sea. To them, being greatly troubled, He says: "It is I; be not afraid." Why then did He appear? To show that He is the one who will calm the storm. For the evangelist intimated this by saying that they wanted to take Him into the ship; and immediately the ship was near to the land. For He provided them not only a safe, but also a favorable voyage. He did not show Himself walking on the sea to the crowd; for the sign was too great for their weakness. But He did not appear to the disciples for long doing this, but as soon as He was seen, He departed from them. To me, indeed, this sign also seems to be different from the one set down in Matthew. And that it is different is clear from many things. For He often performs the same signs, so as to prepare those who see not only to be greatly astonished, but also to have the same faith. "It is I, be not afraid." With the word He cast fear out of their souls. But elsewhere He does not do so. For this reason, then, Peter also said: "Lord, if it be you, command me to come unto you." Whence is it, then, that at that time they did not immediately accept this, but now were persuaded? Because at that time the storm was still continuing, shaking the ship; but now, with the voice, the calm arrived; or if not this, the former is what I already said, that by often performing the same signs, He made them readily receptive. Why did He not enter into the ship? Wishing to perform a greater miracle, and at the same time to reveal His divinity more clearly to them, and to show that He had done the former by way of condescension, not being in need of help. And He allowed the storm to arise, so that they might always seek Him; and He stopped it again immediately, so that He might make His power known; and He did not enter the ship, that He might perform a greater miracle.

The crowd standing on the next day, seeing that there was no other small boat there, except that one into which His disciples had entered, and that Jesus had not entered with them, and that they themselves went into other boats which had come from Tiberias. And why is John so precise? For why did he not say that the crowds on the next day went across and departed? He wishes to teach us something else. What is this? That even to the crowds, if not so openly, He yet allowed them to conjecture what had happened. For they saw, he says, that there was no other small boat there, except one, and that Jesus had not entered with them, and having embarked in the boats from Tiberias, they came seeking Jesus to Capernaum. For what else was there to suspect, but that He had arrived having traversed the sea on foot? For neither is it possible to say that He crossed in another boat. For there was only one, he says, into which His disciples had entered. But yet, coming after such a great miracle, they did not ask Him how He crossed, how He arrived, nor did they seek to learn about so great a sign; but what do they say? "Rabbi, when did you come here?" Unless one might say that the "When" was used by them instead of "How."

2. It is worth while also from this to discern the fickleness of their purpose. For those who say, "This is the prophet," those who are eager to seize Him and make Him king, having found Him, do not intend anything of the sort, but having set aside the miracle, as I think, they no longer marvel at the former things. For this reason they sought Him, desiring to enjoy the table again.

and formerly. He parted the Red Sea, and the Jews, with Moses leading, passed through, but there was a great difference here. For while the former worked everything as a servant, this one worked with all authority. There, when the south wind blew, the water gave way, so as to make a passage on dry land; here, the miracle was even greater. For the sea remained in its own nature, yet it bore the Creator, and thus he walked upon the sea as upon pavement. ^A With reason did those who were about to embark for Capernaum—the stubborn and disobedient—experience the sign of the loaves; and not only those who were present there, but also those outside the city who were being worked upon by miracles, for He wished to soften the unbelief that was in them. For if such great crowds arriving at that city with such zeal did not soften a heart of stone, what would? But they suffered nothing of the sort; instead, they sought only bodily food; and therefore they are rebuked by Jesus. Knowing these things, beloved, let us give thanks to God, not only for sensible gifts, but much more for spiritual ones. For so He wishes, and for the sake of the latter He gives the former, enticing and preparing the more imperfect through sensible things, as they are still panting after the things of this world. But if, having received these, they persist in the same, they are rebuked and reproved. For He wished to give that first to the paralytic, but those who were present did not endure it. For when He had said, "Your sins are forgiven," they said, "This man blasphemes" (Matt. ix. 3).

Do not, I beseech you, let us suffer such a thing; let spiritual matters be of greater account to us. Why? Because if spiritual things are present, no harm will follow from the deprivation of bodily ones; but if they are absent, what hope will we have? What consolation? Therefore, we ought always to pray to God for these, and ask for them. ^B Christ taught us what we should pray for. And if we unfold that prayer, we shall find nothing carnal in it, but all things spiritual. That little sensible thing which is asked there is made spiritual by the manner. For to ask for nothing more than the supersubstantial bread (Matt. vi. 11), that is, the daily bread, belongs to a spiritual and philosophical mind. Consider also the things that come before it: "Hallowed be thy name, thy kingdom come, thy will be done on earth as it is in heaven" (Matt. vi. 10). Then, after He set down that sensible thing, having passed over it, He returns immediately to spiritual teaching: "Forgive us our debts, as we also forgive our debtors" (Matt. vi. 12). He did not place in the prayer any leadership, or riches, or glory, or power, but all things that contribute to the profit of the soul: nothing earthly, but all things heavenly. If, therefore, we are commanded to abstain from the present things of this life, how miserable shall we be if we ask God for the very things which, if we have them, He has commanded us to cast away, so that He might free us from cares; and if we do not even care for, nay, do not even desire, the things He has commanded us to ask for? That is surely speaking in vain. Therefore, we accomplish nothing by our praying. How then, you ask, do the wicked grow rich? How are the unjust, the corrupt, the rapacious, opulent? Not by God granting it, far from it. And why does God permit this? He permitted it to the rich man, so that He might reserve him for a greater punishment. Hear what is said to him: "Son, you received your good things, and Lazarus [received] the evil things; but now he is comforted here, and you are in anguish" (Luke xvi. 25). ^C Lest we also hear this voice, we who live in pleasures to no purpose and add sins to sins, let us pursue true riches, the accurate philosophy, so that we may obtain the promised goods; of which may we all be partakers, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY XLIV

Chap. vi. v. 26. *Jesus answered them and said: Amen, amen, I say to you, you seek me, not because you saw the signs, but because you ate of the loaves and were filled.* *v. 27. Work not for the food which perishes, but [for that] which abides unto life eternal.*

a'. The mild and gentle way is not always useful, but there are times when the teacher needs a more stinging discourse. For when the disciple is sluggish and dull, it is necessary to use a goad to prick such great sloth. This the Son of God did here and often elsewhere. For when the crowds approached Jesus, flattering Him and saying, "Rabbi, when did you get here?" in order to show that He despises the honors of men and looks only to their salvation, He answers more harshly, not just to correct, but to reveal their mind and bring it into the open. For what does He say? "Amen, amen, I say to you," in the manner of one defining and affirming, "you seek me, not because you saw the signs, but because you ate of the loaves and were filled." He does not act with such vehemence, but with indulgence. For He did not say, "O gluttons, O voracious ones! I performed so many miracles, yet you did not follow me, nor did you marvel at the wonders," but more moderately and gently, "You seek me, not because you saw the signs, but because you ate of the loaves and were filled," speaking not only of the past but also of the present sign; as if He were saying, "It is not the miracle that struck you, but because you were filled, that you approach." And that He was not speaking this by conjecture, they showed immediately. For they approached again, so that they might enjoy the same good. For they were saying, "Our fathers ate manna in the wilderness" (John vi. 31). Again they seek carnal food, a thing surely worthy of much rebuke. But He does not stop at rebuke, but adds instruction with these words: "Work not for the food which perishes, but for that which abides unto life eternal, which the Son of Man will give to you. For him has God the Father sealed." That is to say, "Do not be concerned for such food, but for the spiritual." But because some abuse this discourse so as to live in idleness, as if Christ had abolished the work of the hands, it is opportune to answer them; for they slander the whole of Christianity and cause it to be brought into disrepute by laziness. But first Paul must be heard. What does he say? "Remember the Lord saying, It is more blessed to give than to receive" (Acts xx. 35). But how shall one give who has nothing? How then does Jesus say to Martha, "You are anxious and troubled about many things; but one thing is necessary; Mary has chosen the best part" (Luke x. 41-42)? and again, "Do not be anxious about tomorrow" (Matt. vi. 34)? It would be worth the effort to answer all these things, not only to rouse the lazy, if indeed they are willing, but also so that Divine Scripture may not appear to fight against itself. For elsewhere the apostle says: "We beseech you that you abound, and that you make it your endeavor to be quiet, and not to

^A meddle with the affairs of others, that you may walk becomingly towards those who are without" (1 Thess. 4:10, 11); and again, "He that stole, let him steal now no more: but rather let him labor, working with his own hands, that he may have something to give to him that suffers need" (Eph. 4:28). Here Paul does not simply command us to work, but to work with such labor that we may have wherewith to provide for him who is in need. And in another place, the same apostle says: "These hands have ministered to my needs, and to those who were with me" (Acts 20:34). And writing to the Corinthians he said: "What then is my reward? That preaching the gospel, I should deliver the gospel without charge" (1 Cor. 9:18). And arriving in that city, he "remained with Aquila and Priscilla, and worked, for they were tentmakers by trade" (Acts 18:2, 3). Now these things seem to contend against that saying most strongly. It is necessary, then, to bring forward the solution.

Labor we must, but without anxiety. What, then, shall we answer? That not to be anxious does not mean to cease from labor, but not to be attached to the things of this world; that is, not to take thought for the morrow's rest, but to consider it a secondary matter. For it is possible for one who labors not to be anxious; it is possible for one who labors not to be laying up for the morrow, and it is possible to labor without anxiety. For anxiety and labor are not the same thing. For the man who labors does not work in reliance upon his labor, but so that he may share with him who is in need. And what was said to Martha is not about work and labor, but about the need to know the proper time, and not to spend the time for hearing the Word on more carnal things. He was not, therefore, casting her into idleness by saying these things, but fixing her attention on the hearing. "I have come," he says, "that I might teach you the things that are necessary; and you are busy about a meal? You wish to receive me, and to prepare a lavish table? Prepare another board—provide me with a listening ear offered with zeal, and imitating the longing of your sister." He was not, therefore, forbidding hospitality by saying these things—far from it, for how could he?—but was saying that one ought not to be occupied with other things at the time of hearing. And by saying, "Do not labor for the meat which perishes" (John 6:27), he is not hinting that one ought to be idle—for indeed idleness is most especially a food that perishes (for idleness has taught all manner of wickedness)—but that one should work and share. For this is no longer a food that perishes. If, however, any one being idle gorges himself and is careful for luxury, this man works for the food that perishes; just as if any one, by working, should feed, and give drink, and clothe Christ—no one is so senseless and ignorant as to say that such a person works for the food that perishes, for the sake of which the promise of the kingdom to come and of those goods is given. For this food abides forever.

^B Furthermore, since they were taking no account of faith, nor were they looking to learn who it was that did these things or by what power, but wished only to gorge themselves without doing anything, he reasonably called such food "food that perishes." "I have fed your bodies," he says, "that from this you might seek the other food, that which abides, that which feeds your soul; but you run back to that which is earthly." Therefore you do not understand that I do not lead you to this which is imperfect, but to that which provides not temporal life but eternal, that which feeds not the body but the soul. Then, because he had spoken so great a thing concerning himself, and had said that he himself would give it, in order that the burden might not again press upon them, making his word trustworthy, he refers the provision of it to the Father. For having said, "Which the Son of Man will give unto you," he added, "For him has God the Father sealed" (John 6:27); that is, for this purpose he sent him, bringing this food to you. And the phrase implies another interpretation. For elsewhere also Christ says: "He that hears my words, him the Father has sealed, because God is true" (John 6:33); that is, he proved it irrefutably; which indeed the expression seems to me to hint at here also. For "The Father has sealed him" means nothing other than "he proved and revealed him through his own testimony." He had indeed shown himself, but since he was conversing with Jews, he brought the Father's testimony into the midst.

2. Let us therefore learn, beloved, to ask of God those things that are worthy to be asked of him. For those things, whatever chance may bring—I speak of worldly things—bring no harm. For whether we grow rich, we shall enjoy the luxury only here; and whether we fall into poverty, we shall suffer nothing terrible. For neither the brilliant things of the present life nor the sorrowful have the power to rank as causes of depression or pleasure; but both are contemptible, and flow by with great speed. For this reason it is rightly called a "way," as being something one passes through, and not of such a nature as to remain for long; but the things to come are both immortal, whether it be of the punishment or of the kingdom. Let us therefore take great pains for those things, so that we may flee the one and choose the other. For what is the benefit of the luxury here? It is today, and tomorrow it is not; today a brilliant flower, and tomorrow dust scattered; today a fire burning, and tomorrow ashes extinguished. But spiritual things are not such, but abide always shining, and blooming, and becoming more radiant day by day. That wealth never perishes, never changes, never ends, never brings care and envy and accusation; it does not destroy the body, it does not corrupt the soul, it has no envy, it does not heap up ill-will, all of which are present with the wealth of this world. That glory does not raise one to arrogance, nor does it make one inflamed, nor does it ever cease, nor does it become dimmer. The rest and luxury in the heavens again remain, and this is perpetual, being always unmovable and immortal; for it is not possible to find an end and finish for it. This life, I beseech you, let us desire. For if we desire it, we shall set no account upon the present, but shall despise all these things and laugh them to scorn, and even if someone bids us enter into royal courts, we shall not choose them, having that hope; ^C although nothing seems more blessed than this, yet to those who are possessed by the love of the heavens, even this is small and cheap and worthy of no account. For everything that has an end is not very desirable; everything that ceases, and is here today and not tomorrow, even if it be very great, seems very small and contemptible. Let us not, therefore, hold fast to those things that flee, nor to those that flow by and depart, but to those that abide and are unmovable, so that we may be able to attain to them, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.

HOMILY XLV.

^A Chapter 6, v. 28. "They said therefore unto him: What shall we do, that we may work the works of God? 29. Jesus answered and said unto them: This is the work of God, that you believe in him whom he hath sent. 30. They said therefore unto him: What sign therefore dost thou show, that we may see, and may believe thee? What dost thou work?"

1. The ruin of gluttony. Nothing is worse than gluttony, nothing more shameful. It makes the intellect dull and dense, it renders the soul carnal, it blinds it, and does not allow it to look upward. Observe how this happened to the Jews. Since they were gaping after gluttony, and pondering only worldly things, and nothing spiritual, Christ arouses them with many words, full of keenness and indulgence. Nor even so are they aroused, but still lie upon the ground. Apply your mind, I pray, to what he said to them: "You seek me, not because you saw signs, but because you did eat of the loaves, and were filled." He attacked them with reproof: he shows what the food is that should be sought, when he says, "Labor not for the meat which perisheth," and adds the reward with these words, "But for that which endureth unto life everlasting." Then he encounters their objection by saying that he was sent by the Father ^B. What then do they? As if they had heard nothing, "What then shall we do," they say, "that we may work the works of God?" Furthermore, they said this, not that they might learn and do, as the following shows; but that they might induce him to provide food again, and be satisfied once more. What then did Christ? "This is the work of God, that you believe in him whom he hath sent." To this they replied: "What sign dost thou show, that we may see, and may believe? 31. Our fathers did eat manna in the desert." Nothing is more senseless than this, nothing more foolish. While the sign was still before their eyes, as if none had been performed, they said, "What sign dost thou show?" Nor do they themselves leave the choice of the sign to him; but they think they will bring him under such necessity that he will perform no other sign than what was done in the time of their ancestors. Therefore they say, "Our fathers did eat manna in the desert," thinking they would thus provoke him to perform a sign of this kind, which could feed them carnaly. Why, indeed, did they not recall another of the former signs—even though many things were done then in Egypt, in the sea, in the desert—but only mention the manna? Is it not because they were held fast by the tyranny of the belly? How is it, moreover, that you who called him a prophet, who wished to make him king himself because you saw a sign, are now, as if nothing had been done, ungrateful and perfidious, and are asking for a sign, uttering the voice of parasites and starving dogs? Is manna now an object of wonder to you, when your soul is fainting? And observe the irony. They did not say, "Moses did this sign, what dost thou do?" lest they should excite him; but they address him very honorably, while expecting food. Nor did they even say, "God did this, what dost thou do?" lest they should appear to be making him equal to God; nor do they mention Moses, lest they should appear to be making him inferior; but they placed the matter in the middle, saying, "Our fathers did eat manna in the desert." Christ could have said, "I have now performed a greater miracle than Moses, nor do I have need of rod or prayer, ^C but I have done all things from myself." But if you mention the manna, see, I have provided you with bread. But it was not the time then to speak thus, but he was concerned with one thing: to lead them to spiritual food. And see with what immense prudence he responds: 32. "Not Moses gave you bread from heaven, but my Father giveth you the true bread from heaven." Why did he not say, "Not Moses gave it, but I"? But he set God in place of Moses, and himself in place of the manna. Because the infirmity of the hearers was great, as is clear from what follows. For he did not curb them with these words, even though at the beginning he had said, "You seek me, not because you saw the signs, but because you did eat of the loaves, and were filled." Because, however, they were seeking this, he corrected them in what followed as well, nor did they cease. But when he was promising to give water to the Samaritan woman, he did not mention the Father, but spoke thus: "If thou didst know who it is that saith to thee, Give me to drink, thou perhaps wouldst have asked of him, and he would have given thee living water"; and again, "The water that I will give"; nor does he refer her to the Father. Here, however, he mentions the Father, that you might learn how great was the Samaritan woman's faith, and how great the infirmity of the Jews. Therefore, the manna was not from heaven; how then do they say it is from heaven? Just as "the birds of heaven" (Ps. 8.9), the Scripture says; and again, "The Lord thundered from heaven" (Ps. 17.14). But he calls *him* the true bread, not because the miracle of the manna was false, but because it was a type, not the truth itself. When he had mentioned Moses, he did not set himself above him; for they were not yet counting him greater than Moses; nay, they still deemed Moses greater. Therefore, having said, "Not Moses gave," he did not add, "I give," but says that the Father gives. Then they: "Give us this bread to eat." For they still thought the thing was sensible, and were still expecting to fill their belly: for this reason they ran to him more quickly. What then did Christ? Lifting them up little by little, he adds: 33. "It is the bread of God which descendeth from heaven, and giveth life to the world"; not to the Jews only, but to the whole globe, he says. Nor does he simply call it food, but says it is another and different life, to show that, since all were dead. ^D They, however, still cling to the earth and say: 34. "Give us this bread." He convicts them, however, because as long as they suspected the repast to be sensible, they ran to him; but when they learned that the repast was spiritual, they no longer approach; and he says: 35. "I am the bread of life: he that cometh to me shall not hunger; and he that believeth in me shall never thirst. 36. But I said to you, that you have seen me, and you believe not."

2. With what mind Christ said to the Jews that his testimony was not accepted by anyone. What the bread of life is. John had previously stated: "He that testifies to what he knows, and what he has seen, and no one receives his testimony." And again, Christ: "We speak what we know, and we testify what we have seen, and you receive not our testimony." He does this, taking them up, and

showing that the thing itself does not disturb him, nor is he desirous of glory, nor is he ignorant of the secrets of their minds, whether present or future. ^A *I am the bread of life.* He is about to enter upon the delivery of the mysteries. And first he speaks concerning his divinity, saying, *I am the bread of life.* For this was not said concerning his body (for concerning that he speaks at the end: *And the bread which I will give is my flesh*), but for the time being concerning his divinity. For that indeed is bread because of the Word of God; just as this bread also becomes heavenly bread because of the Spirit that descends upon it. Here he does not use witnesses, as he did in the former public discourse, for the work of the loaves itself was testifying to it, and they were for the time pretending to obey him. But there they were contradicting and accusing; therefore here he speaks decisively. They, since they expected to enjoy a bodily meal, remain, and are not disturbed, until afterward they despaired of their hope. Yet even so Christ did not hold his peace, but spoke many things to shame them. They, when they were eating, called him a prophet, yet here they are offended, and call him the son of the carpenter; but not when they were eating the loaves, but rather, *This is the prophet,* they said, and they wanted to make him king. They appeared, therefore, to be indignant at his saying that he had descended from heaven; but the truth was, this was not what caused the indignation, but the fact that they did not expect to enjoy a bodily table. For if they were really indignant, they ought to have asked and inquired how he is the bread of life, how he has descended from heaven; but now they do not do this, but they murmur. And that this did not offend them is clear from this. For when he said that *My Father gives you the bread,* they did not say, "Pray that he may give it"; but what? *Give us this bread.* And yet he did not say that "I give," but that *My Father gives.* But they, through desire for food, thought him also reliable for its provision. They, therefore, who thought him reliable to give it, how were they likely to be offended afterward, and that too having heard that *the Father gives*? What then is the reason? Since they heard that it is not possible to eat [the flesh], they disbelieved again, and put forward as a pretext for their unbelief that the teaching was high. Therefore he says, *But I said to you that you have seen me, and do not believe*; by this pointing to the signs, and by this to the testimony from the Scriptures. For those, he says, are they which testify concerning me; and, *That I have come in the name of my Father, and you do not receive me*; and, *How can you believe, receiving glory from one another?* ^B *All that the Father gives me will come to me, and him that comes to me I will in no wise cast out.* See how he does everything for the sake of those who are being saved. For this reason he also added this, so that he might not seem to be acting unnecessarily, and that he says these things in vain. What is it that he says? *All that the Father gives me will come to me, and I will raise him up at the last day.* For what reason does he mention the common resurrection, in which even the ungodly share, as if it were a special gift for those who believe in him? Because he does not speak simply of the resurrection, but of such a resurrection. For having previously said, *I will in no wise cast him out,* and, *I will not lose of it,* then he said the resurrection. For in the resurrection some are cast out, as it is possible to learn from, *Take him, and cast him into the outer darkness*; others perish, as is shown by, *But fear rather him who is able to destroy both soul and body in hell.* So, *I give eternal life,* signifies this: for they who have done evil shall go forth into a resurrection of judgment, but they who have done good, into a resurrection of life. Therefore he indicated here this resurrection which is for the righteous. What does he wish to show by saying, *All that the Father gives me will come to me*? He attacks their unbelief, and shows that whoever does not believe in him, opposes the will of the Father. And he does not say this squarely, but hesitantly; and everywhere you will see him doing this, wanting to show that those who do not believe have offended against the Father also, not towards him alone. For if this is his will, and for this he came, to save all the world, those who do not believe, resist his will. When therefore, he says, the Father guides someone, there is nothing that prevents him from coming to me. This he also continues by saying, *No one can come to me, unless the Father draws him.* But Paul said that he delivers them to the Father: *When he shall have delivered the kingdom to God and the Father.* Just as therefore the Father, when giving, does not first deprive himself when he does this; so also the Son, when delivering up, does not do this to cast himself out. And he is said to deliver up, because through him we have had our introduction. ^C And the expression "through whom" is also said in the case of the Father, just as when he says: *Through whom you were called into the communion of his Son*; that is, through the will of the Father; and again, *Blessed are you, Simon Bar-Jonah, because flesh and blood has not revealed it to you.* What he hints at here is as much as to say: Faith in me is not a random matter, but requires impulsion from above. And this he demonstrates through the whole argument, showing that this faith requires a soul that is truly noble and drawn by God. But perhaps someone will say: If all that the Father gives comes to you, and those whom he draws, and no one can come to you unless it has been given to him from above, those to whom the Father does not give are free from any cause and blame. These are mere words and excuses. For we need also our own volition; for to be taught is a matter of volition, and to believe. And here he indicates nothing else by *All that the Father gives me,* but that to believe in me is not a casual matter, nor a matter of human reasoning, but that it also requires revelation from above and a soul that gratefully receives the revelation. And the words, *And he that comes to me shall be saved,* signify this: He shall enjoy much providence. For, he says, I even came for the sake of these, and I took on flesh, and I undertook the form of a servant. Then he added, *I came down, not to do my own will, but the will of him who sent me.* What do you say? Is yours different, and his different? In order therefore that someone might not suspect this, he remedies it by what follows, saying: *And this is the will of him who sent me, that every one who sees the Son, and believes in him, may have eternal life.* Is this then not your will? And how then do you say elsewhere: *I came to bring fire*?

If you desire this too, it is plain that there is one will; for he says elsewhere: *As the Father raises the dead and gives life, so also the Son gives life to whom he wills.* What then is the will of the Father? Is it not that none of them should perish? This you also desire. It is not, therefore, one will here and another there. Thus also elsewhere he firmly establishes his equality with the Father, when he says: *I and the Father will come, and we shall make our abode with him.* This is to say: I did not come to do anything other than that which the Father wills, nor do I have any other will than the Father's. For all things that are the Father's are mine, and what are mine are his. If therefore all things are common to the Father and the Son, he rightly says: *Not to do my own will.* But here he does not speak in this way, but refers that to the end. For he still hides the sublime things, as I said, and covers them as if under a shadow, so that he might show that if he had said, "This is my will," they would have scorned him. He says, therefore, that he is cooperating with his own will, in order to terrify them all the more, as if saying: What do you think? That because you do not believe, you irritate me? You are provoking my Father to anger. For this is the will of him who sent me, that of all which he has given me, I should lose nothing. Here he shows that he does not need their worship, nor did he come for his own purposes or honors, but for their salvation; which he also said in the earlier discourse: *I do not receive glory from men*; and again, *These things I say, that you may be saved.* For he is always, and everywhere, anxious to show this, that he came for the sake of their salvation. He says, however, that he is preparing glory for the Father, so that he may not be liable to any suspicion. ^A That he spoke in this way for this reason, he shows in what follows: *He who seeks his own will*, he says, *seeks his own glory; but he who seeks the glory of him who sent him, he is true, and there is no injustice in him.* And this is the will of the Father, that everyone who sees the Son, and believes in him, may have eternal life, and I will raise him up on the last day. ^B Why does he mention the resurrection so frequently? Lest they should fix the providence of God only upon present things; so that if they do not enjoy good things here, they might not on that account grow sluggish, but hope for future things; and if they are not punished in the present, they might not for that reason despise him, but look for another life.

On the fact that we should often speak of the resurrection.

If the desire to grow rich, to plunder, or to do some evil thing should enter in, let us immediately think of that day, and let us describe that tribunal to ourselves; and this thought will curb the impulse of our soul more effectively than any bridle. And let us always say both to others and to ourselves: "There is a resurrection, and a terrible tribunal awaits us." If we see anyone elated and puffed up with present goods, let us say this same thing, declaring that all things here are to remain; but if we see another grieving and pressed by troubles, let us present the same to him, namely that these sad things will have an end; if he is sluggish and dissolute, let us sing the same to him, namely that he will pay the penalty for his own sloth. This saying will heal our soul more than any medicine. For there is a resurrection, and the resurrection is at the doors, not placed far away. For *yet a little while*, says Paul, *he who is to come will come, and will not delay*; and again: *We must all appear before the judgment seat of Christ*—the one, so that they may be shamed before all; the others, so that they may come forth more splendid before all. For just as here judges punish the wicked openly and publicly honor the good: so it will be there; so that for the former, the shame may appear greater, and for the latter, the glory more illustrious. Therefore, let us prescribe this for ourselves each day. If we always turn this over in our minds, nothing of present and fleeting things will be able to occupy us. For the things that are seen are temporal, but the things that are not seen are eternal. ^C Let us therefore say this frequently to ourselves and to one another: "There is a resurrection, and a judgment; and an account must be rendered of our works." Whatever number of people think that there is a fate, let them say this, and immediately they will be freed from the decay of this disease. For if there is a resurrection and a judgment, there is no fate, however much they may contend. But I am ashamed to teach Christians about the resurrection. For the one who needs to be taught that there is a resurrection, and has not been persuaded that there is no necessity, and that things are not carried by chance and at random, that person is certainly not a Christian. Therefore, I ask and implore, let us cleanse ourselves from all evils, and let us not fail to act so that we may obtain pardon and excuse on that day. But perhaps someone will say: When will the consummation be, when will the resurrection be? How much time has elapsed, and none of these things has happened? But it will be, believe it. For before the flood they used to say this, and they mocked Noah: but the flood came and destroyed all those who did not believe, and he alone believing was saved. And in the time of Lot, they were not expecting that plague sent divinely, until the fires and the lightning bolts sent down consumed all. Yet neither then, nor in the time of Noah, was there any advance sign of future things; but while all were feasting and indulging in drunkenness, those intolerable evils rushed in. So will the resurrection be; nothing will announce it, but it will supervene while men are rejoicing and in prosperous circumstances. Therefore, Paul says: *For when they say peace and safety, then sudden destruction will come upon them: as also pain to a woman with child, and they will not escape.* God provided for this for this reason, that we should always be prepared to take heed to ourselves, and not trust even in security itself.

It is proved that both the resurrection and the judgment are to come.

What do you say? You do not expect a resurrection and judgment? The demons confess these things, and you do not confess them? *Have you come hither*, they say, *before the time to torment us*? Truly, those who say that there will be torture, they also know of a judgment, and of accounts to be rendered, and of punishments. Do not therefore provoke God, while we dare foolish things and do not believe in the resurrection. ^D Just as in other things Christ was our beginning, so also in this. For he is therefore called the *first-born of the dead*. But if there were no resurrection, how...

If there were no resurrection, how was he to be the firstborn, with no one among the dead following him? If there were no resurrection, where would God's justice be preserved, while so many wicked people prosper and so many good people are afflicted and end their lives in affliction? For where will each of these receive what he deserves, if there is no resurrection? No one who has lived rightly distrusts the resurrection; rather, they pray every day, saying that holy petition: "Thy kingdom come." Who, then, are those who distrust the resurrection? Those who have defiled ways and an unclean life, just as the Prophet says: "His ways are defiled at all times; thy judgments are taken away from before his face" (Ps. IX, 26). For it is impossible, it is impossible for a person living a clean life to distrust the resurrection; whereas those who are conscious of no evil in themselves both say, and wish, and believe that they will receive retribution. Let us not, therefore, provoke Him, but let us hear Him saying, "Fear him who can destroy both soul and body in hell" (Matt. X, 28); so that through fear we may become better, and having been delivered from this destruction, we may be counted worthy of the kingdom of heaven; to which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father, with His worshipful and all-holy and life-giving Spirit, now and ever, and unto the endless ages of ages. Amen.

HOMILY XLVI

"The Jews therefore murmured about him, because he said, I am the bread which came down from heaven," 42. "and they said: Is not this Jesus the son of Joseph, whose father and mother we know? How then does he say, I have come down from heaven?"

^A 1. "Whose God is their belly, and whose glory is in their shame" (Phil. III, 19), Paul says in writing to the Philippians concerning some. That the Jews also are such is evident both from what has gone before, and evident from what they said when they came to Christ. For when He gave them bread and filled their belly, they both called Him a prophet and sought to make Him king; but when He taught them concerning spiritual food, concerning eternal life, when He led them away from sensible things, when He discoursed concerning the resurrection and raised their understanding higher ^B—at the very time they ought to have marvelled at Him, then they murmur and fall away. And yet, if this is the prophet, as they had already said, "This is he of whom Moses says, The Lord your God will raise up for you a prophet from your brethren, like me; to him you shall listen" (Deut. XVIII, 15)—it was their duty to listen to Him saying, "I have come down from heaven." But they did not listen; they murmured. For they still revered Him because the miracle of the loaves was fresh. For this reason they did not openly contradict, but by murmuring they showed that they were indignant because He did not give them the table they desired. And murmuring they said, "Is not this Jesus the son of Joseph?" ^C Whence it is evident that they did not yet know His wonderful and miraculous birth. For this reason they still call Him the son of Joseph. And He does not rebuke them, nor does He say: "I am not the son of Joseph"—not because He was the son of Joseph, but because they were not yet able to hear of that wonderful birth. And if they could not clearly hear of the one according to the flesh, much less of the ineffable one from above. If He did not reveal the lowly thing, much less would He have ventured upon those. And yet this greatly scandalized them, that He was from a lowly father and an ordinary one; but nevertheless He did not reveal it, lest, while removing one scandal, He should create another. What then, ^D while they are murmuring, does He reply? "No one can come to me, unless the Father who sent me draws him." The Manichaeans seize upon this, saying that nothing lies within our own power; which is the very thing that most confirms that we are masters of our own choice. For if someone comes to Him, they say, why is there need of "drawing"? This even itself does not take away what lies within our power, but rather points us to our need for help, because He shows here, not the one who just chances to come, but the one who enjoys much assistance. Then He shows also the manner in which He draws. For lest they should again suspect something sensible concerning God, He added: "Not that anyone has seen the Father, except he who is from God, he has seen the Father." How then does He draw, He says? This the prophet indicated from above, proclaiming beforehand and saying: "All shall be taught of God." You see the dignity of faith? And how it is not from men nor through man, but through God Himself He foretold that they were to learn? For this reason also, making His word credible, He referred them to the prophets themselves.

He adds: "If anyone eats of this bread, he will live forever." By bread here, He means saving doctrine, faith in Himself, or His own body; for both strengthen the soul. Although He said elsewhere: "If anyone hears my word, he will not taste death" (John 8:52), and they were scandalized; here they were not, perhaps because they still revered Him due to the bread He had provided.

^B 2. The difference between manna and the true and living bread. Note, however, the difference He posits between this bread and the manna, based on the end of each. Showing that that food contributed nothing new, He adds: "Your fathers ate manna in the desert, and they died" (John 6:49). Then He aims primarily to persuade them that they have been deemed worthy of much greater goods than their fathers, speaking obscurely of Moses and those marvelous men. Therefore, having said that those who ate manna died, He added: "He who eats of this bread will live forever." The phrase "in the desert," He did not place without reason, but to indicate that it did not last long, nor did it reach into the promised land. But this bread is not of this sort. "And the bread which I will give is My flesh, which I will give for the life of the world" (John 6:51-52).

A person might rightly ask in doubt, why did He say these things at this time, which did not profit or build up anyone, but rather harmed those who were already built up? "From this," he says, "many of His disciples went back, saying: 'This is a hard saying; who can hear it?'" (John 6:60-61). For these things were to be communicated only to the disciples, as Matthew says: "He spoke to them privately" (Mark 4:34). What shall we say to this? What is the utility of these things? A great utility, certainly, and a necessity. Since they insisted on seeking food, but corporeal food, and remembering the food provided to their ancestors, they were saying that the manna was something great, He shows that all those things were a figure and a shadow, but this food is the reality of the matter, He remembers it as spiritual food. But, you will say, it should have been said: "Your fathers ate manna in the desert, but I gave you bread." But the gap was great: this seemed less, because that came from heaven, while this miracle of loaves happened on earth. Therefore, because they were seeking food brought down from heaven, for this reason He kept saying, "I descended from heaven." If anyone proceeds to ask why He spoke about mysteries, we shall answer that it was the opportune time to say these things. For the obscurity of words always excites the hearer and makes him more attentive. ^C Therefore, they should not have been offended, but rather have inquired. But now they depart. For if they believed He was a prophet, they should have believed His words. Thus, that they were offended came from their own foolishness, not from the obscurity of the discourse. But I would like you to consider how He gradually draws His disciples; for these are the ones who say: "You have the words of eternal life; to whom shall we go?" (John 6:68). Moreover, here He calls Himself the giver, not the Father: "The bread which I will give is My flesh for the life of the world."

Indeed, this is not a new or strange doctrine, they say, and it is unheard of; yet John had earlier pointed this out when he called Him the Lamb. But, you will say, they themselves had not understood. I myself know this; but neither did the disciples know it. For if they did not yet clearly understand the resurrection, and therefore did not know what that meant, "Destroy this temple, and in three days I will raise it up" (John 2:19); much less did they grasp the things said above, which were more obscure. That the prophets had risen, they knew, even if the Scriptures do not clearly state it; but that anyone had eaten flesh, no one of them had stated. Nevertheless, they obeyed and followed, and confessed that He had the words of eternal life. For it is the part of a disciple not to inquire too curiously into a master's words, but to hear and obey, and to wait for the opportune time for the solution. Why, then, did the opposite happen, they will ask, and they went backward? That happened from their ignorance. For when that question, "How?", enters the mind, then unbelief enters along with it. Thus also Nicodemus was troubled, saying: "How can a man enter into his mother's womb?" (John 3:4). Thus also these are now troubled, saying: "How can this man give us his flesh to eat?" (John 6:52). For if you inquire about "How," why do you not say regarding the loaves, "How did He multiply five loaves into so many others?" For then they were concerned only with being satisfied, and they did not contemplate the miracle. But experience, you will say, taught them then. Therefore, because of that experience, it should have been easier to believe these things. For that reason, He first performed that most marvelous act, so that, taught by it, they might no longer deny faith in His words. They, indeed, at that time brought back no profit from the words; we enjoy the benefit in reality. Wherefore it is necessary to learn what the miracle of the mysteries is, why they were given, and what their utility is. "We are one body," he says, "and members of His flesh and of His bones" (Ephesians 5:30). Let those initiated into the mysteries obey the words.

^D 3. So that, therefore, not only through love, but also in reality, we may be commingled with that flesh: this is what is effected by the food which He gave, in order to show us how much He burns with love toward us. Therefore, He commingled Himself with us, and constituted the whole into one body, so that we might be one, as a body joined to a head. For this is the indication of ardent love. Job, indicating this, was saying of his own servants, by whom he was so loved that they were eager to be admixed with his flesh; for to show their ardent love, they said: "Who would give us of his flesh, that we might be satisfied?" (Job 31:31). Which Christ also did, leading us into a greater friendship, and demonstrating His own love for us; not only did He present Himself to those desiring to see Him; but also to be touched, to be eaten, to be crushed with the teeth, to be commingled; and He filled all desire. Therefore from that...

let us depart from this table, breathing fire like lions, becoming terrible to the devil, keeping in mind who our head is and what kind of love he has shown for us. Parents often hand their children over to others to be reared, but I do not act so, he says; rather, I feed you with my own flesh, I present myself to you, wishing all of you to be noble, and offering you good hope for the future. For he who gave himself to you here, will do so much more in the future. I wished to be your brother; I shared in flesh and blood for your sake; and again I hand over to you that same flesh and blood through which I became your kinsman.

^B This blood makes our royal image fresh and blooming; it produces ineffable beauty; it does not permit the nobility of the soul to wither away, since it irrigates and nourishes it constantly. For the blood that comes to us from food does not immediately become this, but something else; this, however, does not act so, but immediately irrigates the soul and imparts a great power. This blood, if partaken of worthily, drives away demons and keeps them far from us, but calls angels to us, and the Lord of angels. For wherever they see the Lord’s blood, demons flee, but angels run together. This blood, when poured out, washed the entire world. The blessed Paul also philosophized much about this blood in his Epistle to the Hebrews. This blood purified the inner sanctuary and the Holy of Holies. And if its type had such force, in the temple of the Hebrews and in the midst of Egypt, when smeared upon the doorposts, how much more shall the truth? This blood consecrated the golden altar; without it, the high priest did not dare enter into the inner sanctuary; this blood ordained priests; this blood washed away sins in its types. If it had such power in the types, if death so trembled at the shadow, tell me, how would it not have feared the truth itself? This is the salvation of our souls; with this the soul is washed, with this it is embellished, with this it is inflamed; this makes our mind brighter than fire; this makes the soul purer than gold; this blood was poured out, and it has made heaven accessible.

^C 4. Truly the mysteries of the Church are fearful; truly the altar is fearful. A fountain went up out of paradise, pouring forth sensible rivers; from this table a fountain ascends, sending forth spiritual rivers. Planted beside this fountain are not unproductive willows, but trees reaching unto heaven itself, having fruit that is always ripe and unfading. If anyone is parched, let him come to this fountain and quench his heat. For it dissolves drought and cools all things that are inflamed—not things burned by the sun, but those burned by the arrows of the adversary. For it has its beginning from above, and its root from there, whence it is also irrigated. Many are the streams of this fountain, which the Paraclete sends forth; and the Son becomes the mediator, not possessing a mattock and making a road, but opening up our disposition. ^D This fountain is a source of light, gushing forth rays of truth. Beside this, the powers above stand, looking into the beauty of the streams, since they too see more clearly the power of the things set before us, and those inaccessible rays. For just as when gold is melted, if one were to thrust in a hand, if it were possible, or a tongue, it would immediately make it golden; so too, and much more, do the things set before us work upon the soul. For the river indeed boils up more violently than fire, yet it does not burn, but only baptizes whatever it takes hold of. This blood was always typified from above, in altars, in the slaughter of the righteous; this is the price of the world; with this Christ bought the Church; with this he adorned her entirely. For just as a man buying servants gives gold, and wishing to adorn them again, does so with gold; so too did Christ both buy us with his blood and adorn us with his blood. Those who partake of this blood stand with angels, and archangels, and the powers above, being clothed in the very royal robe of Christ, holding the spiritual weapons. But I have not yet said anything great, for they are robed in the King himself. But just as it is great and wonderful, so if you approach with purity, you have approached for salvation; but if with a wicked conscience, you have approached for punishment and retribution. For he who eats, he says, and drinks unworthily of the Lord, eats and drinks judgment for himself (1 Cor. 11:29). If, therefore, those who pollute the royal purple are punished just like those who tear it, why is it unreasonable that those who receive the body with an impure mind should undergo the same punishment as those who tore it with nails? See, therefore, how fearful Paul showed the punishment to be, saying: One who has set aside the law of Moses dies without mercy on the testimony of two or three witnesses; how much worse a punishment, do you think, shall he be deemed worthy of, who has trampled underfoot the Son of God, and has considered common the blood of the covenant by which he was sanctified (Heb. 10:28-29)? Let us therefore attend to ourselves, beloved, enjoying such goods; and whenever we might wish to say something shameful, or we see ourselves being carried away by anger, or some other such passion, let us consider of what we have been deemed worthy, of what Spirit we have partaken; and this reflection will be a corrective for us from other passions. For how long shall we be fixed upon present things? How long shall we not be awakened? How long shall we not care for our own salvation? Let us think of what God has deemed us worthy; let us give thanks, let us give glory, not just through faith, but also through the works themselves; so that we may also attain the future goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory, together with the holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY XLVII

CHAP. 6, v. 53. *Jesus therefore said to them: Amen, amen I say to you, unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. 54. He who eats my flesh, and drinks my blood, has life in himself.*

1. When we discourse about spiritual matters, let nothing worldly be in our souls, nothing earthly; but let all such things withdraw, let all be banished, and let us become whole in our consideration of the divine oracles. For if we are to go into the city—assuming we are—all else is cast off, all is banished from our minds; these things become the whole of us. And we are to hear today things worthy of horror. Listen to me. Amen, amen I say to you, unless

you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. ^A Since he had previously said that this was impossible, he shows that it is not only not impossible, but also very necessary. Wherefore he adds: He who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For because he had said, If anyone eats of this bread, he will not die forever, and it was likely that they would be offended by this—as they had previously said, Abraham is dead, and the prophets are dead, and how do you say, "He shall not taste of death"?—he sets before them the resurrection, solving the question and showing that he who eats will not die until the end. ^B He dwells frequently on the mysteries, to show what a necessary thing it is, and that it must by all means come to pass. For "My flesh is meat indeed, and my blood is drink indeed." What does he mean by this? Either he wishes to signify that this is the true food which preserves the soul, or he wishes to give credence to his words, that they might not think what was said was an enigma or a parable, but might know that it is necessary by all means to eat the body. Then he says, "He who eats my flesh, abides in me," to signify that he admixes himself with him. But that which follows seems not to cohere, unless we pay attention. What, he says, is the consequence, after having said, "He who eats ^C my flesh abides in me," to subjoin, "As the living Father has sent me, and I live by the Father"? Yet these have great harmony. For since he had often spoken of eternal life, he adds, to confirm this, "He abides in me." For if he abides in me, and I live, it is clear that he also is to live. Then he says, "As the living Father has sent me." This is a comparison and a likeness, as if to say, "I live just as the Father lives." And lest you should think him unbegotten, he immediately added, "by the Father," not because he has need of some operation in order to live. For he, removing this suspicion above, said: "As the Father has life in himself, so he has given to the Son also to have life in himself" (John V, 26). But if he were in need of an operation, it would follow either that the Father had not given it, and that is false; or if he had given it, that he would have no need of anyone ^D else to support him afterward. What does "by the Father" mean? He indicates the cause only. Furthermore, he wishes to signify this: "As the Father lives, I also live. And he who eats me, he also shall live by me." He speaks here not of just any life, but of a conspicuous one. But that he does not speak of a simple life, but of that glorious and ineffable one, is plain from this, that all the unfaithful and uninitiated live, although they do not eat of his flesh. Do you see that the discourse is not about this life, but about that one? And what he says is of this kind: "He who eats my flesh will not perish by dying, nor will he suffer." Yet he is not speaking of the common resurrection; for indeed all shall rise again; but of that eminent and glorious resurrection, which its reward shall follow. "This is the bread that descended from heaven: not as your fathers

Homily 47

^A of the world, and he who had said, As the living Father hath sent me, and I live by the Father; and he who had said that, I have come down from heaven, resolves the difficulty. For he who says something great concerning himself, if he makes only one such statement, might be suspected of invention; but he who brings so many things together in succession, removes all suspicion. He does and says everything so that he may lead them away from thinking that Joseph is his father. He did not say this, therefore, wanting to increase the scandal, but rather to resolve it. For he who thought that he was from Joseph would not have received what was said; but he who has been persuaded that he has come down from heaven, and will ascend there, would have been more ready to attend to the things said.

Along with these he brings forward another solution, saying: The Spirit is that which gives life, the flesh profits nothing. What he says is this: It is necessary to hear the things concerning me spiritually; for he who has heard carnally has profited nothing, nor has he derived any benefit. And it was a carnal notion ^B to dispute how he came down from heaven, and to think that he is the son of Joseph, and this, How can this man give us his flesh to eat? All these things are carnal; which ought to have been understood mystically and spiritually. And whence, you ask, were they able to understand what it is to eat flesh? Accordingly, they ought to have waited for the proper time, and to have inquired, and not have given up. The words that I have spoken unto you, they are spirit, and they are life; that is, they are divine and spiritual, having nothing carnal, nor any natural consequence, and they are exempt from any such necessity, and are above the laws of things established here, and have another, different meaning. Just as here he said "spirit" instead of "spiritual things," so having said "flesh," he did not mean carnal things, but intended to rebuke them, hinting that they were always desiring carnal things, when they ought to have been longing for spiritual ones. For if anyone should take it carnally, he has profited nothing. What then? Is his flesh not flesh? Most certainly it is. How then did he say, The flesh profits nothing? He is not speaking of his own flesh—God forbid—but of those who carnally receive the things said. What is it to understand carnally? It is to look simply at the things set before them, and to imagine nothing more. For this is to be carnal. But one must not judge by what is seen, but must contemplate all mysteries with the internal eyes. For this is to be spiritual. But he who does not eat his flesh, and drink his blood, has not life in himself; how then does the flesh profit nothing, without which it is impossible to live? Do you see that "The flesh profits nothing" is not said of his own flesh, but of a carnal hearing?

But there are some of you who do not believe. Again, according to his custom, he attaches authority to his words, both predicting the things to come, and showing that it was not from a desire for their glory that he said these things, but out of concern for them. By saying, "Some," he singled out the disciples. For in the beginning he was saying: And you have seen me, and you do not believe; whereas here (he says), There are some of you who do not believe. For he knew from the beginning who they were that did not believe, and who he was that would betray him. And he said, For this cause I have said, No man can come unto me, except it be given him from above from my Father. The evangelist here hints to us the voluntary nature of the dispensation, and his long-suffering. And the "From the beginning" is not set here simply, but so that you may learn of his ^C foreknowledge from above, and that he knew the traitor before these words, and not after the murmuring, nor after the stumbling, but even before this, which was a mark of divinity. Then he also added, Except it be given him from above from my Father, persuading them to think that God is his Father, and not Joseph, and showing that it is no small thing to believe in him. He is saying, as it were: The non-believers do not trouble me, nor do they disturb me, nor do they strike me with surprise; I know this from above before it happens; I know to whom the Father has given.

3. But when you hear that "He has given," do not imagine it is simply a matter of lot, but believe this, that he who rendered himself worthy of receiving, he received it. From that time many of his disciples went away into the past, and no longer walked with him. The evangelist also well said, not "they withdrew," but, "They went away into the past," showing that they were cutting off their progress in virtue, and that they had lost the faith which they possessed of old, by separating themselves. But the twelve did not suffer this. Wherefore he also says to them: Will you also go away? Showing again that he does not need their service or their attendance, and that he was not leading them about for show. For how could he, who was saying such things to them? Why then did he not praise them? Why did he not admire them? While at the same time maintaining the dignity befitting a teacher, and at the same time showing that it was through this manner that they ought the more to be drawn in. For if he had praised them, thinking they were doing him a favor, they might have suffered some human weakness; but by showing that he did not need their following, he held them more firmly. And see how he has spoken it wisely. For he did not say, Depart; for that would have been the act of one pushing them away; but he asks, saying, Will you also go away? Which was removing all force and necessity, and he did not want them to be attached by any sense of shame, but with gratitude. And by not accusing them openly, but ^D gently rebuking them, he showed how one ought to philosophize in such matters. We, however, suffer the opposite, since, holding to our own glory, we do everything. Therefore we think our own affairs are diminished by the departure of those who serve us. But thus he neither flattered, nor did he dismiss them, but he asked. It was not, therefore, the act of one who held them in contempt, but of one not wanting them to be held by force and necessity. For to remain in this way is the same as to go away. What then does Peter say? To whom shall we go? You have the words of eternal life. And we have believed and have known that you are the Christ, the Son of the living God. Do you see that it was not the words that were causing the scandal, but the inattention and the sloth and the ingratitude of the hearers? For even if he had not said it, they would have been scandalized, and would not have ceased, always paying attention to bodily food, and being nailed to the earth. Otherwise, these also were hearing along with those; but nevertheless they declared the opposite of those, saying: To whom shall we go? The expression is indicative of great affection. For it shows that the Teacher is for them more precious than all things, than fathers, and mothers, and all that exist, and that having departed from him, it is no longer possible for them to take refuge anywhere else. Then, lest his saying, "To whom shall we go?" might seem to be said because there were no others to receive them, he immediately added: You have the words of eternal life. For the others were hearing carnally and with human reasonings, but these spiritually.

^A and they do not allow themselves to be subjected to earthly laws. This, too, Paul declares in these words: "Do not say in your heart, Who shall ascend into heaven? that is, to bring Christ down; or, who shall descend into the abyss? that is, to bring Christ up from the dead" (Rom. X, 6, 7). You have the words of eternal life. Already they had received the resurrection and that whole lot. Observe, I pray, the lover of his brethren, how he pleads for the whole band: for he did not say, "I have known," but, "We have known"; and rather, note how he approaches the very words of the Master, not speaking the same things as the Jews. For they were saying, "Is this the son of Joseph?" but he, "You are the Christ, the Son of the living God"; and, "You have the words of eternal life." Perhaps because he had often heard Him saying: "He who believes in Me has eternal life." For he demonstrates that he retains all that was said, when he employs the very words. What, then, does Christ do? He did not praise nor celebrate Peter, though He did so elsewhere. But what does He say? "Have I not chosen you twelve, and one of you is a devil?" ^B For because he had said, "And we have believed," He excludes Judas from the number. For elsewhere He said nothing about the disciples; but when Christ said, "But whom do you say that I am?" he answered, "You are the Christ, the Son of the living God" (Matt. XVI, 15). Here, however, because he had said, "And we have believed," He deservedly excludes Judas from that choir. This He does, already long beforehand repelling the treachery of the traitor. Knowing that He would profit nothing, He did what was in His power.

4. And observe His wisdom: He did not make him manifest, nor did He allow him to remain entirely hidden; both so that he might not become more impudent and stubborn, and so that he might not, thinking he was hidden, approach that crime more audaciously. Therefore, in what follows, He reproves him more openly. Certainly, He previously enumerated him with the others, when He said, "There are some among you who do not believe," a point which the evangelist declares: "For He knew from the beginning who were not believing, and who it was that would betray Him." But because he persisted, He reproves him more sharply, "One of you is a devil," and strikes fear into all in common, so that He might cover him. ^C Here it may rightfully be asked: Why do the disciples say nothing now, whereas at these later events they doubt, fear, and look at one another asking, "Is it I, Lord?" (Matt. XXVI, 22)? And Peter beckoned to John to ask the Master who the traitor was. For what reason, then? Peter had not yet heard, "Get behind me, Satan." Therefore he did not fear; but after he was rebuked, and having spoken with much affection, he was not praised, but even heard "Satan"; having received this voice, "One of you will betray me," he rightly feared. Otherwise, He does not say now, "One of you will betray me," but, "One of you is a devil." Wherefore they did not understand what was being said, but thought only that wickedness was being reproved. But why did He say, "Have I not chosen you twelve, and one of you is a devil?" indicating that His doctrine was void of all adulation. For when all were departing, and they alone remained, and were confessing Christ by the mouth of Peter; lest they might think that He would therefore flatter them, He removes this suspicion; as if He were saying: Nothing hinders me from rebuking the wicked; do not think that I will flatter you because you remain, or because you follow Me, that I would not rebuke the unrighteous. ^D For what could more bend the Master, that does not bend Me. He who remains gives proof of his love. He who is chosen by the Master will be repelled by the foolish as if he were insane. Yet neither does this lead Me away from rebuking. Regarding this, even now the Gentiles accuse Christ, but coldly and foolishly. For God is not accustomed to make men good by necessity or force, nor is His election violent, but it is brought to pass by persuasion. But that you may learn that the calling does not inflict force, weigh how many who were called have perished. Whence it is plain, that our salvation or our ruin lies in our own will.

5. These things, therefore, hearing, let us be instructed to be always vigilant and on guard. For if he who was counted in that holy choir, who had attained such a gift, who had performed signs (for he had been sent with the others to raise the dead and cleanse lepers), because he was caught by the most grievous disease of avarice, betrayed his Lord, and benefits, gifts, neither custom, nor the washing of the feet, nor the fellowship of the table, nor the keeping of the money bags profited him; nay, these were for him paths to punishment: let us too fear, lest we ever imitate Judas through avarice. Do you not betray Christ? But when you despise a poor man wasting away from hunger, or deadened by cold, you are subject to the same condemnation. And when we partake of the mysteries unworthily, we go to the same destruction as those who killed Christ. When we rob, when we oppress the needy, we draw upon ourselves the greatest vengeance; and deservedly so. For how long will the love of present things of the useless and superfluous occupy us? For riches are counted among the superfluous and the useless. How long will we be attached to empty things? How long will we not look to the heavens? Will we not be vigilant, will we not come to a loathing of fleeting and earthly things? Are we not learning their worthlessness by experience? Let us consider those rich men who were before us. Are all these things not a dream? Are they not a shadow and a flower? Are they not a passing wave? Are they not words and fables? That man was rich; where have his riches gone? They have perished, they have corrupted; but the sins born of riches remain, and on account of the sins, the punishment. Nay, indeed, if there were neither punishment, nor kingdom, one ought to fear those of the same tribe, those of the same race, and one's fellows. But now we feed dogs; many also feed onagers, bears, and various wild beasts; but we neglect a man wasted by hunger, and we value the alien species more than our own. Is it not a beautiful thing, you say, to build splendid houses, to have many slaves, to gaze upon golden ceilings while lying down? It is a superfluous and useless thing. There are other buildings much more splendid and noble than these: it would be worth the effort to delight the eyes with these; and there is no one to hinder you. Do you wish to gaze upon a most beautiful ceiling? At the approach of evening, see the heavens adorned with stars. But it is not my ceiling, you will say. On the contrary, it is more yours than that other. For it was made on your account, and it is common to you with your brothers. But that other is not yours.

that you must necessarily delight your eyes with such things, for there is no one to hinder you. Do you wish to see a most beautiful roof? When evening falls, look at the star-studded heaven. But, you say, that is not my roof. Yet it is yours more than the other! It was made for your sake, and it is common to you with your brethren; whereas that other is not yours, but belongs to those who inherit after your death. And that one will be able to benefit you greatly, by leading you through its beauty to the Creator; while this one will injure you most grievously, becoming your greatest accuser on the day of judgment, when you are clothed in gold, but Christ has not even a necessary garment. Let us not, therefore, endure such madness; let us not pursue things that flee, and flee things that remain; let us not betray our salvation, but let us cling to the future hope: the aged, since they know clearly that but a small span of life remains for them; the young, since they are clearly persuaded that what is left is not great. For as a thief in the night, so that day comes (1 Thess. 5:2). Knowing these things, then, let us wives exhort our husbands, and let husbands admonish their wives, and let us teach the younger and the virgins, and let all instruct one another, to despise present things and to desire future ones, that we may be able to attain them, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be the glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.

HOMILY XLVIII.

^A *After this Jesus went about in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. Now the Jews' feast of tabernacles was at hand.*

1. Nothing is worse than envy and malice; it was in this way that death entered into the world (Sap. 2:24). For because the devil saw man held in honor, unable to bear his prosperity, he did everything to destroy him. And everywhere one may see the fruit of this root coming to pass. Thus Abel was slain; thus David was in danger of death; thus many other just men have suffered; from this the Jews became Christ-killers. And the evangelist, declaring this, said: *After this Jesus went about in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.* What are you saying, O blessed John? Did he who had power to do all that he wished not have authority? He who said, *Whom seek ye?* and cast them backward? He who was present and not seen, did he not have authority? ^B But how did he later come into their midst, in the middle of the temple, in the middle of the feast, when a gathering was present, and the murderers were there, and discussed these things which provoked them all the more? This, at any rate, they wondered at, saying: *Is not this he, whom they seek to kill? And, lo, he speaketh boldly, and they say nothing unto him.* What are these enigmas? Away with that! He did not say this to be thought to speak in enigmas, but that he might show that he was exhibiting both the things of the Godhead and the things of the humanity. For when he says that he *had not authority*, he speaks as of a man, doing many things humanly; but when he says that he stood in their midst and they did not seize him, he obviously indicates the power of the Godhead. For he was both escaping as a man and appearing as God; in both he was truthful. For his not being seized when he was in the midst of those who were plotting against him revealed his unconquerable and irresistible nature; and his withdrawing confirmed and attested the dispensation, ^C so that neither Paul of Samosata, nor Marcion, nor those who suffer from their infirmities, might have anything to say. By this, therefore, he closes the mouths of all. *Now the Jews' feast of tabernacles was at hand.* This, "After this," means nothing else than that he skipped over a long intervening time. And this is clear from whence: for when he was sitting on the mountain, he says, it was the feast of the Passover; but here he mentions the Tabernacles, and in the five months he told us nothing else, nor did he teach us anything else, except for the sign regarding the loaves, and the discourse that took place with those who had eaten; and yet he did not cease from performing signs and discussing, not by day, nor by evening, and often even by night. At any rate, he thus stood over his disciples, as all the evangelists say. Why, then, did they omit that? Because it was impossible to recount everything. Otherwise, they were eager to tell those things regarding which condemnation or ^D some contradiction from the Jews was likely to follow. For there were many things similar to those [earlier ones]. For that he healed the sick, and raised the dead, and that he was wondered at, they often wrote down; but where they could say something strange, or relate some blame that seemed to arise against him, these they set down; as is the case now: that his brothers did not believe in him; for indeed the matter carries no minor accusation. And it is worthy to admire their truth-loving character, how they are not ashamed to say these things, which seem to bring shame upon the teacher, but they were even most eager to report these things above the others. Even now, having passed over many signs and miracles and discourses, they immediately leaped to this. For he says, *His brethren said unto him: Depart hence into Judaea, that thy disciples also may see the works that thou doest. For there is no man that doeth anything in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. For neither did his brethren believe in him.* And what, you ask, is the unbelief here? For they exhort him to perform miracles. A very great deal. For the words and the boldness and the untimely freedom of speech are signs of unbelief. For they thought that from their kinship it was permitted to them to speak with boldness. And the request seems, as it were, to be that of friends; but the things said were full of much bitterness; for here they reproach him with both cowardice and vainglory. For the saying, *No man doeth anything in secret*, is the speech of those blaming cowardice and at the same time suspecting what was being done by him; and the adding, *he seeketh to be known openly*, is that of vainglory.

2. But do you observe for me the power of Christ. For of those who said these things, the first bishop of Jerusalem became the blessed James, concerning whom Paul also says: *But other of the apostles saw I none, save James the Lord's brother*. And it is said that Judas also was a wonder-worker.

Homily XLVIII

^A Yet they were present at Cana when He turned the water into wine; but they had not yet profited from it. Whence, then, this great unbelief in them? From evil intent and envy: for it is common for relatives, when they are visible, to be envied by kinsmen who are less so. Whom do they call disciples here? The crowd that was following Him, not those twelve. What, then, does Christ do? See how meekly He answers. For He did not say, "Who are you that give Me this counsel?" But what? *My time is not yet come*. Here it seems to me that something else is hinted at. For perhaps, moved by envy, they were planning to betray Him to the Jews; and for this reason, declaring this, He says, *My time is not yet come*, that is, the time of the cross and of death. Why do you hasten to kill Me before the time? *But your time is always ready*. This means: You Jews, even though you always associate with them, they will not kill you, as you share their sentiments; but Me they will attempt to kill immediately. Therefore, it is always permitted for you to be with them without danger; but for Me, the time will be when it behooves Me to be crucified and to die. ^B For that He means this is clear from what follows: *The world cannot hate you*. For how could it, if you wish the same things and pursue the same things? *But Me it hates, because I testify of it, that its works are evil*; that is, Because I rebuke, because I confute, for this reason I am hated. Let us learn from this that we must hold back wrath and indignation, even if those who give us counsel are lowly. For if Christ bore with moderation the counsel of those who did not believe, even if they were advising what was not fitting, and that not from a good disposition—what forgiveness shall we obtain, who are earth and ashes, and still chafe when we are advised by others, even if they are insignificant and base, judging the thing to be beneath us? Behold, therefore, with what meekness He wards off the accusation. For when they said to Him, *Manifest Yourself to the world*, He answers: *The world cannot hate you, but Me it hates*; thus He wards off their accusation. So far, He says, am I from seeking the glory of men, that I do not cease to rebuke them, even though I know that from this, hatred and death are being prepared for Me. And where, you will say, does He rebuke them? Nay, when did He cease doing this? Did He not say, *Do not think that I will accuse you to the Father: there is one that accuses you, even Moses*; and, *I have known you, that you have not the love of God*; and, *How can you believe, who receive glory from one another, and seek not the glory that is from God alone?* Do you see how through all these things He showed that the hatred against Him arose from the fact that He freely rebuked them, ^C not because He broke the Sabbath? Why, however, does He send them to the feast, saying: *You go up to the feast, I am not going up yet*? To show that He did not say those things to excuse Himself or through adulation, but that He might grant them the liberty to observe Jewish rites. Why therefore did He go up, after having said, *I am not going up*? He did not say simply, "I am not going up," but He added, *Now*, that is, with you; *Because My time is not yet fulfilled*. And yet at the upcoming Passover He was about to be crucified. Why, then, did He not go up Himself? For if He did not go up because not yet was the time, it should not have been necessary for Him to go up at all. But He did not go up to suffer, but to instruct them. Why did He go up secretly? For He could have gone up openly and stood in the midst, and restrained their violent impulse, as He often did. But He did not wish to do this too frequently. For if He had gone up openly, and again held them back as if they were blind, He would have exhibited His divinity more clearly before the time, and would have revealed it more than was necessary. But since they thought He was held back by fear, He demonstrated the opposite: that He acts with both confidence and prudence, and is aware of the time when He will suffer; and that when that time arrives, He would go up to Jerusalem of His own accord. Furthermore, it seems to me that the expression, *You go up*, is meant to say: Do not think that I am forcing you to stay with Me against your will. When, however, He adds, *My time is not yet fulfilled*, He signifies that it was necessary for signs to be performed and for public discourses to be delivered, so that out of the great multitude more might believe, and the disciples, seeing the steadfastness and confidence of their Master and the torments He suffered, might become firmer. Let us learn His kindness and ^D meekness: *Learn from Me, because I am meek and humble of heart* (Matt. 11:29); and let us root out all bitterness. If anyone insults us, let us act with humility; if anyone acts ferociously, let us soothe him; if he bites, if he defames and mocks us, let us not be cast down, nor let us, by attempting to repay in kind, destroy ourselves. For wrath is a wild beast; it is a sharp and burning beast. Let us therefore chant to ourselves the songs of the Divine Scripture, and say: *You are earth and ashes* (Gen. 3:19), *Why is earth and ashes proud?* (Eccli. 10:9); and, *The impulse of wrath is a ruin to him* (Eccli. 1:28); and, *A man full of wrath is not modest* (Prov. 11:25). For nothing is more shameful than a furious look, nothing more loathsome. And if it is so in look, much more so in the soul. For just as when mud is stirred up a stench is released, so when the soul is stirred by wrath, much shame and trouble will arise. But, you will say, I cannot tolerate the insult brought upon me by enemies. Why, I ask? For if he speaks the truth, you ought to feel the sting even in his presence, and be grateful to him; but if he lies, despise it. Does he call you poor? Laugh. Does he call you ignoble or foolish? Sigh for him. For, *He who says to his brother, "You fool," shall be liable to the hell of fire* (Matt. 5:22). If he brings an insult, think of the punishment that awaits him, and not only will you restrain your wrath, but you will even shed tears. For no one is irritated against a person with a fever, or one inflamed by an acute illness, but one pities and deplores such men. Such is the soul of one who is angry. But if you wish to avenge yourself, be silent, and you will inflict a timely wound upon him. But if you repel an insult with an insult, you have kindled the fire. But, you will say, if we are silent, we will be accused of a pusillanimous spirit. They will not accuse you of a pusillanimous spirit, but they will admire your philosophy. But if you are inflamed by the insult, you will give place to the thought that what is objected against you is true. Why, I ask, does a rich man laugh when he hears himself called poor? Is it not because he himself knows that he is not poor? So, too, if we laugh at insults, this will be the greatest proof that we are not such as we are accused of being.

and unceasing turmoil—brought on every night and every day to the reasonings of the soul. In order, therefore, that we may deliver ourselves both from the punishment in the present life and from the torment in the life to come, let us cast out this passion and show all mildness and gentleness, that we may find rest for our souls both here and in the kingdom of the heavens, unto which may we all attain, through the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom, to the Father, be glory together with the Holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY XLIX

^A Having said these things to them, he remained in Galilee. But when his brothers had gone up, then he also went up to the feast, not openly, but as in secret.

1. The things which were ordered by Christ in a human manner were ordered not only to confirm the incarnation, but also to train us in virtue. For if he did everything as God, how could we have known what we ought to do when we fell into unpleasant circumstances? What I mean is this: while he was in that very place, had he come forward into the midst while the Jews were breathing murder, he would have immediately quelled their assault. ^B If, therefore, he always did this, how would we, who are unable to do likewise and yet fall into such situations, have known how we ought to deal with the matter? And whether it was proper to die immediately, or to arrange something so that the word might proceed? Because, therefore, we would not have learned—since we cannot come forward into the midst—what we ought to do, for this reason we are taught these things by him. 288 For, he says, having said these things, Jesus remained in Galilee. But when his brothers had gone up, then he also went up, not openly, but as in secret. ^C This saying, that his brothers had gone up, shows that he did not wish to go up with them. Therefore he remains where he was, nor did he make himself manifest, even though they were pressing him to do so. But why, when he was always speaking in boldness, does he do this now as in secret? He did not say, "secretly," but "as in secret." For so it was necessary—as I said—to train us to manage these affairs. And besides this, it was not the same thing for them to be boiling and raging to fall upon him then, as it was after the feast had broken up. ^D The Jews, therefore, sought him and said, "Where is he?" Fine, indeed, were their accomplishments at the feasts: they rush to murder, and during the feast they plot to seize him. So, indeed, they say elsewhere: "What do you think? That he will not come to the feast?" And here, "Where is he?" Due to their great hatred and loathing, they did not even wish to call him by name. Great was the reverence for the feast, great the piety; they wished to hunt him from the feast itself. And there was much murmuring concerning him among the crowds. But it seems to me that they were also provoked by the place where the sign had taken place, and were at once [274] incensed and afraid, not so much angry over what had already passed as fearing that he might work some such thing again. But it happened that the very opposite occurred, and even against their will they made him manifest. ^A And some said that he is good, while others said, "No, but he leads the crowd astray." I think the former opinion belongs to the many, but the latter to the rulers and the priests. For to slander is a sign of their envy and wickedness. "He leads the crowd astray," he says. By doing what, tell me? By creating illusions and not performing signs? Yet experience testifies to the contrary. No one, however, spoke openly about him because of the fear of the Jews. Do you see everywhere the leadership corrupted, while the subjects are sound in judgment ^B but lack the bravery that the multitude especially needs? But when the feast was already halfway through, Jesus went up and was teaching. By his delay he made them more attentive. For those who had sought him in the first days and said, "Where is he?", seeing him suddenly present, observe how they stood by him, and were about to press upon him as he spoke—both those calling him good and those saying he was not; but the former, in order to gain something and marvel, the latter, in order to seize and detain him. The statement, "He leads the crowd astray," they said regarding his teaching of doctrines, not understanding what was being said; but "He is good" was from the signs. ^C Having therefore calmed their anger, he stood by in such a way that they could listen at leisure to what was said, with rage no longer blocking their ears. What he taught, he did not say; 289 but that it was done marvelously, this alone he says, and that he captivated and changed them; so great was the power of his words. They who had said that he leads the crowd astray were changed and marveled; therefore they also said, "How does this man know letters, having not learned?" You see how he shows that even here their wonder is filled with wickedness? For he did not say that they marveled at the teaching, or that they accepted what was said, but simply, "They marveled"; that is, they fell into astonishment and were in doubt, saying, "Whence does he have these things?" ^D when they ought, from this very perplexity, to have perceived that there was nothing human in him. But since they themselves did not wish to confess this, but stopped only at marveling, hear what he himself says: "My teaching is not mine." Again he responds to their suspicion, leading them to the Father, wishing to silence them from that source. "If any man wishes to do his will, he will know concerning the teaching, whether it is from God, or I speak from myself." What he says is this: Cast out from yourselves wickedness, and anger, and envy, and the hatred that has arisen against me without cause, and there is nothing to prevent you from knowing that it is truly of God.

^A Now, I speak these things to you while I possess the truth, and I do not violate the sound judgment that shines forth; but if you continue with these things, you will still experience them. But since I do not speak that way, he rebuked them severely. But he hinted at all these things by saying, "He that does his will, shall know of the doctrine," whether it is of God, or I speak of myself; that is to say, "Do I speak anything foreign, or strange, or contrary?" For the expression "from myself" is always used to mean that I say nothing contrary to his pleasure, but all things that the Father wills, these I also will. "If any man do his will, he shall know of the doctrine." What is meant by, "If any man do his will"? It means, if any man is a lover of virtue, he will understand the power of what is said; if he wishes to attend to the prophecies, whether I speak in accordance with them or not.

^B How, then, can they be his and not his own? For he did not say, "This doctrine is not mine," but after he had spoken of his own, and claimed it for himself, then he added, "It is not mine." How can the same thing be both his and not his? It is his, because he did not say it after being taught; it is not his, because it was the Father's doctrine. How, then, does he say, "All things that are the Father's are mine, and what are mine, are his"? For if, because it is the Father's, it is therefore not yours, then that is false; for it ought to be your own precisely because it is the Father's. But "It is not mine" declares in an even greater way that his will and the Father's are one, as if he were to say, "It has nothing different, as if it belonged to another." For even if the hypostasis is different, I speak in such a way, and act in such a way, that it might not be thought that anything other than the Father is done, but the very same thing that the Father does is being both done and said. He then introduces another irrefutable syllogism, relying on a human and customary example. What is that? "He who speaks of himself seeks his own glory." That is to say, he who wishes to establish a doctrine of his own desires nothing else than to beget glory for himself from it. But if I do not wish to beget glory for myself, why do I desire to establish a doctrine of my own? "He who speaks of himself," that is, he who brings in something different and his own, speaks precisely so that he may attain glory for himself. But if I seek the glory of him who sent me, why would I wish to teach other things? Do you see that he says he does nothing of himself for a certain cause? What is that cause? So that they might believe he does not pursue glory among the crowd. Therefore, when he speaks of humble things—"I seek the glory of the Father," he says—it is to show them everywhere that he does not seek glory [for himself]. As for why he speaks of humble things, there are many causes: for example, that he might not be thought to be unbegotten, nor an adversary to God, and that he might be believed to have put on flesh, that he might consult the infirmity of his hearers, and that he might teach them to pursue modesty and flee from arrogance. But as for the sublime things he speaks, there is found one cause alone, namely, the excellence of his nature. But if, because he said he existed before Abraham, they were offended, to what extent would they not have broken out if they had always heard sublime things? "Did not Moses give you the law, and none of you keeps the law? Why do you seek to kill me?" What logical consequence, what connection do these words have with those preceding? Christ says he is equal to God and the Father. They were bringing two charges against him: one, that he broke the Sabbath; the other, that he called God his Father, and made himself equal to God. That he spoke this way not according to their own opinion, but from his own judgment—and not like the many, but as though he were speaking of something specifically his own and extraordinary—is evident from this. ^C Many have often called God their father: for example, "Has not one God created us, and is not one father of us all?" (Mal. 2:10); yet the people were not equal to God because of this. Therefore, they were not offended when they heard these things. Since, then, he corrected them often when they said he was not from God, and defended himself concerning the breaking of the Sabbath; so, if this had been said according to their opinion and not from his own judgment, he would undoubtedly have rebuked them and said, "Why do you think I am equal to God? I am not equal." But he said nothing of the kind; rather, he showed in what follows that he is truly equal to him. For that: "As the Father raises the dead and gives them life, even so the Son," and "That all should honour the Son, as they honour the Father," and "The works that he does, these also the Son does in like manner": all these confirm his equality. He says it also concerning the law, "Think not that I have come to destroy the law or the prophets" (Matt. 5:17). Thus he is accustomed to uproot evil suspicions from minds. Here, indeed, he not only does not destroy his equality with the Father, but he confirms it. Why, when they said elsewhere, "You make yourself God," did he not dispel the suspicion, but rather proved it true with these words: "But that you may know that the Son of man has power to forgive sins on the earth"? He says to the paralytic: "Take up your bed, and walk" (Matt. 9:6). Therefore, he confirms what was said before, namely, that he makes himself equal to God; and he shows that he is not an adversary of God, but speaks the same things that he says, and teaches the same things; finally, he speaks concerning the breaking of the Sabbath, saying: "Did not Moses give you the law, and none of you keeps the law?" As if he were to say: "The law established, 'You shall not kill'; but you kill, and you accuse me as a transgressor of the law?" But why did he say, "None"? Because they were all seeking to kill him. "I," he says, "if I broke the law, I did it to save a man; but you break it for the sake of inflicting evil. Even if I were a transgressor, I do it for the sake of salvation, and I ought not to be accused by you, who break it in graver ways. For what you do is an absolute destruction of the law." ^D Then he also struggles, although he had discussed many things long ago; but then more loftily and in accordance with his dignity; now, however, more humbly. Why? Because he did not wish to exasperate them so frequently; but now they were being kindled with anger, and had proceeded to murder. Therefore, he insists on calming their spirit, using these two methods, and reproving the crime with these words, "Why do you seek to kill me?" and adding with modesty, "a man who has spoken the truth," and showing them that, since they breathe murder, they ought not to judge others. But I would like you to consider how humble is Christ's interrogation, and how truculent is their reply: "You have a demon: who seeks to kill you?" A word of wrath and fury, and of a mind driven into shamelessness, because they were being refuted in an unexpected manner, and thought they were being provoked. For just as robbers sing while lying in wait, so that they may attack the unprepared, they perform the matter with silence: so too the Jews. But he, having omitted the reproach, so that he might not make them more shameless, purges himself again concerning the breaking of the Sabbath, disputing with them from the Law.

if you disobey me, when you disobey the law which you think you hear, and which you imagine was given through Moses. Therefore, it is nothing new if you do not pay attention to my words. For since they were saying, "God has spoken to Moses, but as for this man, we do not know where he is from," he shows that they were insulting him also; for he gave the law, and they did not listen. 21. *I did one work, and you all marvel.* ^A See how, where he needs to make an apology, and to accept as a charge what has happened, he does not take up the Father, but brings in his own person. *I did one work.* He wants to show that not to have done it would have been to break the law; and that there are many things more authoritative than the law; and that Moses even allowed an ordinance to be accepted against the law, and one more authoritative than the law. For circumcision is more authoritative than the Sabbath; and yet it is not of the law, but of the fathers. I, however, have done what is even more authoritative and better than circumcision. ^B Therefore he does not mention a legal commandment—such as that the priests profane the Sabbath, as he has already said—but [he argues] from a greater abundance. And the word "marvel" means: you are confused, you are troubled. For if the law had to be inviolable, circumcision would not be more authoritative than it. But he did not say, "I have done something greater than circumcision"; but he refutes them from an abundance by saying, 23. *If a man receives circumcision.* Do you see that the law stands most firmly when one breaks it? Do you see that the breaking of the Sabbath is a keeping of the law? As if the Sabbath had not been broken, the law would necessarily have been broken; so that I also have established it. And he did not say, "You are angry at me because I have done something greater than circumcision"; but having only stated what took place, he left the judgment to them, as to whether the total health of a man is not more necessary than circumcision. ^C If a law is broken, he says, so that a man may receive a sign that contributes nothing to health, are you upset and indignant because he is delivered from such a great malady? *Do not judge by appearances.* What is it, *to judge by appearances*? Do not, because Moses has greater glory among you, render your verdict based on the rank of the persons; but from the nature of the facts; for this is what it means to judge justly. For why did no one accuse Moses? Why did no one blame him for ordering the Sabbath to be broken by a commandment brought in from outside the law? But he indeed allows an ordinance of his own law to be more authoritative—an ordinance not brought in by the law, but from outside—which is most wonderful; whereas you, who are not legislators, defend the law beyond measure and avenge it. ^D But Moses is more worthy of belief than you, he who orders the law to be broken for the sake of a non-legal ordinance. By saying, *a whole man*, he shows even circumcision to be a partial health. And what is the health of circumcision? Every soul, he says, that is not circumcised, shall be cut off. But I have raised up one who was not only injured in part, but entirely corrupted. Do not, therefore, judge by appearances. Let us be persuaded that this was not said only to those of that time, but also to us, so that we might not destroy what is just for any reason, but do everything for its sake; whether one be poor or rich, not to pay attention to persons, but to examine the facts. *You shall not show mercy,* he says, *to the poor in judgment.* What is the meaning of this? You shall not be broken down, nor shall you be bent, he says, if the wrongdoer happens to be poor. And if it is not right to show favor to the poor, much less to the rich. And I say this not to judges only, but to all men, so that we may never destroy justice, but keep it whole everywhere. *The Lord loves justice,* he says. But he who loves injustice hates his own soul. Let us not, then, hate our own souls, nor love injustice. For its profit is entirely small and nothing now; but in the future it brings great loss; or rather, we shall not even enjoy it here. For when we live in luxury with an evil conscience, is this not a torment and a punishment? Let us love justice, then, and never harm this law. For what shall we be able to reap from the present life, if we do not depart having gained virtue? And who shall stand up for us there? Friendship and kinship and the favor of so-and-so? And why do I speak of the favor of so-and-so? For even if we have Noah, even if we have Job, even if we have Daniel as a father, this will not help us when we are betrayed by our own deeds. But we have need of one thing only:, virtue of the soul. This will be able to save us and deliver us from the eternal fire. This will send us on to the kingdom of heaven; which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom to the Father be the glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.

HOMILY L.

Cap. 7. v. 25. *Some therefore of the Jerusalemites were saying: Is this not he whom they seek to kill? 26. And behold he speaks plainly, and they say nothing to him. Have the leaders truly discerned that this is the Christ? 27. But we know where this man is from.*

1. Nothing is placed in the divine Scriptures simply; for they were spoken by the Holy Spirit. Therefore let us examine everything with precision. For it is possible to find the whole meaning even from a single word, such as that which is now set before us. For many of the Jerusalemites were saying: *Is this not he whom they seek to kill? And behold he speaks plainly, and they say nothing to him.* Why indeed is "of the Jerusalemites" added? The evangelist shows that those who had most enjoyed the great miracles, these were the most miserable of all, those who, having seen the greatest sign of his divinity, were turning everything over to the judgment of the corrupted leaders. For was it no great sign that those who were raving, and murderous, and going about, and seeking to kill, and holding him in their hands, were suddenly quiet? For who could have done this? Who extinguished an entire madness in this way? But yet, after these signs, see their folly and madness. *Is this not he whom they seek to kill?* See how they accuse themselves. Whom they seek, he says, to kill, and they say nothing to him. And not only do they say nothing to him, but he even exercises freedom of speech; for the one who speaks with freedom of speech, and with complete liberty, would rather have provoked them; but they were doing nothing. *Have they truly discerned that this is the Christ?* As for you, what do you think? What kind of opinion do you hold concerning him?

^A Since they speak in the contrary way, he says: Do they not say, "We know whence he is"? ^B O the wickedness! O the contradiction! They do not follow the calculation of the rulers, but produce another, a corrupted opinion, worthy of their own folly. We know, they say, whence he is; but when the Christ comes, no one knows whence he is. And yet your rulers, when questioned, were saying that he is to be born in Bethlehem. And again, others said, "We know that God has spoken to Moses; but as for this man, we do not know whence he is" (John 9:29). Consider the words of drunkards. And again, "Does the Christ come from Galilee? Is he not to come from the village of Bethlehem?" Do you see the calculation of drunkards? We know, we do not know; the Christ comes from Bethlehem; but when the Christ comes, no one knows whence he is. What is more manifest than this conflict of words? They aimed at one thing only: that they might not believe. What then does Christ say to these things? "You both know me, and you know whence I am; and I have not come of my own accord, but he who sent me is true, whom you do not know." And again, "If you knew me, you would know my Father also." How then does he say that they know both him and whence he is, and elsewhere that they know neither him nor the Father? He is not in conflict with himself, far from it; but he is very consistent. He speaks of a different sort of knowledge when he says "You do not know," just as he says: "The sons of Eli, wicked men, who did not know the Lord" (1 Kings 2:12); and again, "Israel, however, did not know me" (Isa. 1:3). As Paul also says: "They profess to know God, but they deny him by their works" (Titus 1:16). A person who knows can therefore also be ignorant. This, then, is what he says: If you knew me, you would know that I am the Son of God. ^C The "whence I am" here does not signify place, as is clear from the things that follow; "And I have not come of my own accord, but he who sent me is true, whom you do not know." Here he speaks of an ignorance proven by works, of which Paul says: "They profess to know God, but they deny him by their works." For it was not the sin of ignorance, but of wickedness and an evil will. And although they knew this, they wished to be ignorant. But what consequence is this? How, in order to refute them, does he say the same things that they themselves speak? For when they said, "As for this man, we know whence he is," he added, "And you know me." For what were they saying? That they did not know? No, in fact they themselves were saying, "We know." But when they said they knew whence he was, they signified nothing else than that he was from the earth and the son of a carpenter. He, however, was raising them to the heavens, saying, "You know whence I am"; that is, I did not come from where you suspect, but from where he who sent me is. For by saying, "I have not come of my own accord," he indicates this—namely, that they know he was sent by the Father, even if they would not confess it. ^D In a twofold way, therefore, he refutes them. First, he brings out into the midst, and with noise, the things they were saying in secret, so as to put them to shame; then he opens their mind, as if to say: I am not rejected, I have not come without a cause; "but he who sent me is true, whom you do not know." What does it mean, "He who sent me is true"? If he is true, he sent me in truth: if he is true, it follows that he who was sent is true. ^A Seizing them in two ways. Since they were saying, "When the Christ comes, no one will know whence he is," from this he shows himself to be the Christ. For they were speaking that "no one will know" according to the difference of places; and from this he shows himself to be Christ, because he came from the Father; and everywhere he testifies that the knowledge of the Father belongs to him alone, saying, "Not that anyone has seen the Father, except him who is from the Father." By these words they were stirred to anger. For when he said, "You do not know him," and when he proved that they did indeed know, but were feigning ignorance, he was rightly biting and provoking them. ^B “They were seeking, therefore, to apprehend him; and no one laid a hand on him, because his hour had not yet come.” Do you see them invisibly restrained, and their fury checked? But why did he not say that he held them back invisibly, but “Because his hour had not yet come”? The evangelist wished to speak in a human and more humble way, so that he might be thought to be a man as well. For because he speaks of sublime things everywhere, he inserts these things here and there. But when he says, “I am from him,” he is not speaking as a prophet who has received this, but because he sees him and is with him. “I know him,” he says, “because I am from him.” Do you see how he proves this everywhere, “I have not come of my own accord,” and, “He who sent me is true”? striving that he might not be thought alien to God. And mark how much utility there is in humble words. After these things, he says, many were saying: ^C “When the Christ comes, will he do more signs than he who is here does?” What signs? And yet there were three signs—the one of the wine, the paralytic, and the son of the nobleman; and the evangelist narrated nothing beyond these. Whence it is clear, as I have often said, that they put many things before us while they recount the things which the rulers were wickedly contriving. They were seeking, therefore, to apprehend and to kill him. Who? Not the multitude, which did not aspire to principate, nor was taken with envy; but the priests. For the crowd of the people was saying: "When the Christ comes, will he do more signs?" Yet even this faith was not sound, but as it is wont to be of the lowest rabble. For that "When he comes" was not of those believing this man to be the Christ. Or it must be said in this way; or perhaps in the gathering of the people, when the rulers were trying with all their might to show that he was not the Christ, the crowd may have said: "Let us suppose he is not the Christ, will the Christ be better?" As I have always said, the lowest rabble is not enticed by doctrine, not by discourses, but by signs. ^D “And the Pharisees heard the crowd murmuring, and they sent officers, that they might apprehend him.” Do you see that the breaking of the sabbath was a pretext? But this was what bit them more sharply. For here, when they had nothing they could criminate, either in his words or in his deeds, they wanted to apprehend him because of the crowd. And they dared not, suspecting danger, but sent officers to attempt it. O the violence! O the fury! Or rather, O the madness! When they themselves had often attempted it, and had not been able, they commit the matter to the officers, rashly indulging their own fury and spirit. And yet he spoke many things beside the pool, and they attempted nothing of the kind; but they sought and did not try. Here, however, they cannot bear the matter, when the crowd was about to run to him. What then does Christ do? “Yet a little while I am with you.” While he could both sway and terrify his hearers, he brings forth words full of humility, as if to say: Why do you seek to kill me, why to persecute me? Wait a little while, and without

your effort, I shall not endure to be held. Then, lest any should think it a common death, he adds: *Yet a little while I am with you* (for they indeed thought this); therefore, lest any should think this, and that he would accomplish nothing after his decease, he added: *And where I am, there you cannot come.* For if he were about to remain in death, they could have gone there; for we all depart thither. To the simpler crowd, the words were a curbing influence; to the bolder, they were a cause of fear; but to the more inquisitive, they made them hasten to hear him, as if little time remained and it were no longer possible to enjoy this teaching. And he did not say simply, "I am here," but, *I am with you*; that is, even if you persecute, even if you drive me away, for a little while I will not cease to manage what concerns you, and to say and advise those things which pertain to your salvation. *And I go to him that sent me.* This was enough to cause fear and to lead them into agony. For he makes it clear that they would be in need of him. He says: *You shall seek me*, and not only shall you not forget me, but *you shall seek me*, and you shall not find me. And where did the Jews seek him? Luke says that the women wept over him. It is likely that many others also, immediately when the city was being captured, remembered Christ and his miracles, and sought his presence. He brought all these things forward, wanting to draw them to himself. For the fact that only a little time remained, that his presence after his withdrawal would be desirable, and that it would no longer be possible to find him, were all sufficient to persuade them to come. For if his presence were not going to be desirable, he would not have seemed to them to be saying anything of great moment. Again, if it were going to be desirable, but it were possible to find him, he would not have troubled them even so.

^D 4. Again, if he were going to be present for a long time, they would have been indifferent. But now he drives them together and strikes fear into them from every side. And the words, *I go to him that sent me*, indicate that no harm would happen to him from their plotting, and that his passion was voluntary. He foretold, therefore, two things: that he would depart after a little while, and that they would not come to him; which was not of human understanding, to foretell his own death. Behold then also David saying: *Make me to know, O Lord, my end, and the number of my days what it is, that I may know what I lack* (Ps. 38:5). And in short, there is no one who has learned this. And from the one truth, the other is confirmed. I think, however, that he also hints at this to the ministers, and directs his word to them, by which he most attracted them, showing himself to know the cause of his departure, as if he were saying: Wait a little, and I shall depart. The Jews therefore said among themselves: *Where is he about to go?* Yet indeed, those who desired to be rid of him, those who were doing everything to not see him, ought not to have sought this, but to have said: We are glad, and when will this be? But they felt something in response to what was said, and they seek among themselves blindly, suspecting where he is about to go. *Will he go into the dispersion of the Gentiles?* What is, *Into the dispersion of the Gentiles?* Thus the Jews called the nations, because they were dispersed everywhere, and mingled with each other without fear. And this reproach they themselves also endured from then on; for they too were a dispersion. For in ancient times the whole nation was gathered into one, and there was no Jew elsewhere, but only in Palestine. Toward this, they called the Greeks a dispersion, reproaching them and boasting over themselves. What then is, *Where I go, you cannot come?* To those others everyone was mingling then, and Jews were everywhere in the world. He would not, therefore, if he meant the Greeks, have said, *Where you cannot come.* And having said, *Will he go into the dispersion of the Greeks?* they did not say, And to ruin them, but, *To teach.* So already they had lowered their anger, and believed what was said. Had they not believed, they would not have sought among themselves what the saying means. But these things were spoken to them; there is a fear, however, that the things said also have a season for us, that where he is, we cannot go, because of our life which is full of sins. For concerning the disciples he says, *I will that where I am, they also may be with me*; but concerning us, I fear lest the opposite be said, that *Where I am, you cannot come.* For when we do things contrary to his commands, how shall we be able to go there? For even in the present life, if one of those who serve in the army should do things unworthy of the king, he will not be able to see the king, but, having been stripped of his office, he will undergo the ultimate punishment. When, therefore, we plunder, we overreach; when we deal unjustly, we strike; when we do not perform alms, we shall not be able to go thither, but we shall suffer what happened to the virgins. For where he was, they could not enter, but they went away, their lamps extinguished; that is, the grace having left them. For that flame which we received immediately by the grace of the Spirit, if we wish, we shall make it more intense; but if we do not wish, we shall quickly lose it. But that being extinguished, there will be nothing else but darkness in our souls. For just as when the lamp is burning there is much light, so when it is dissolved there will be nothing else but gloom. Therefore he says: *Do not quench the Spirit.* It is quenched, when it has no oil, when a gust of wind stronger than it occurs, when it is constricted and straitened (for thus fire is quenched); and it is constricted by worldly cares, and is quenched by evil desire. But nothing, in addition to what has been said, quenches it so much as inhumanity, and cruelty, and rapine. For when, to the lack of oil, we also cast in cold water—this is greed, chilling the souls through the grief of those who are wronged—whence shall it be able to be kindled then? We shall depart, therefore, bringing ashes and dust, and having much smoke accusing us, that having lamps we quenched them. For where there is smoke, it is necessary that there was fire which has been extinguished. But may it not happen for anyone to hear this voice, *I do not know you.* Whence is it possible to hear this voice, but when, seeing a poor man, we act as though we did not see him? When we ignore the hungry Christ, he will also ignore us when we are in need of mercy; and justly so. For he who neglected the one in affliction, and did not give from his own, how shall he seek to receive from what is not his own? Therefore, I beseech you, let us do everything, and let us procure, so that the oil may not fail us, but let us adorn the lamps, and enter together with the bridegroom into the bridal chamber, which may it be granted that we all attain, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom to the Father be the glory, together with the Holy Spirit, now and always, and for ever and ever. Amen.

HOMILY LI.

"In the last, and great day of the feast, Jesus stood, and cried, saying: If any man thirst, let him come unto me, and drink. He that believeth in me, as the Scripture hath said, out of his belly shall flow rivers of living water." ^A They who approach the divine preaching ought to show the eagerness of those who thirst, and to kindle in themselves so great a longing; for thus will they be able to retain what is said with greater care. For those who are thirsty, when they receive a cup, draw it to themselves with great desire, and thus find relief. So, therefore, those who hear the divine oracles, if they receive them thirsting, will never cease until they have drained them. For that we ought always to thirst and hunger is declared: "Blessed," he says, "are they who hunger and thirst after righteousness." ^B And here Christ says: "If any man thirst, let him come unto me, and drink;" that is to say, I draw no one by necessity or force; but if any man is ready in mind, if any man is fervent in desire, this man I call. But why did the evangelist thus express it, "In the last and great day?" For while the first and last were great, the middle days were spent rather in delights. Why then does he say "in the last?" Because on that day all were assembled. On the first he did not come, and he told his brethren the cause. Nor yet in the second or third does he say anything of the kind, lest his words should be in vain while they were yet to be spent in delights. But on the last day, when they were departing for home, he gives them provisions for salvation and cries out; both to show his boldness and freedom of speech, and to signify to so great a multitude that he had spoken of spiritual drink; and he adds: "He that believeth in me, as the Scripture hath said, out of his belly shall flow rivers of living water." By "belly" he means the heart, just as he says elsewhere: "And thy law in the midst of my belly." And where does the Scripture say, "Out of his belly shall flow rivers of living water?" Nowhere. What then does this mean, "He that believeth in me, as the Scripture hath said?" Here punctuation is necessary, so that the phrase, "out of his belly shall flow rivers," may be the sentiment of Christ. For because many were saying, "This is the Christ," and "When Christ comes, will he do more signs?" he shows that it is necessary to hold the correct opinion, and not to believe from signs so much as from the Scriptures. For many, when they saw him performing miracles, were not receiving him as Christ; nay, they were about to say, "Do not the Scriptures say that Christ is to come from the seed of David?" He frequently treated this, that he might show that he did not flee from such a demonstration: and again he sends them back to the Scriptures. For he had said above: "Search the Scriptures;" and again: "It is written in the prophets, And they shall all be taught of God;" and, "Moses accuseth you;" but here, "As the Scripture hath said, out of his belly shall flow rivers," indicating the abundance and plenty of grace, ^C as he says elsewhere, "A fountain of water springing up into eternal life;" that is, he shall have much grace. Elsewhere he had said, "eternal life;" here he says, "living water." He calls that water "living" which always operates, for when the grace of the Spirit has entered into the soul and been established, it gushes forth more than any fountain; nor does it cease, nor is it exhausted, nor does it fail. To denote, therefore, that it both never fails and works ineffably, he calls it a fountain and rivers—not one river, but innumerable. And there he used "springing up" for "inundating." Which anyone will clearly perceive if he considers the wisdom of Stephen, the tongue of Peter, the power of Paul, how nothing could overcome them, nothing could withstand them; not the fury of the populace, not the violence of tyrants, not the snares of demons, not daily deaths; but like rivers flowing with great impetuosity, they bore everything away with them.

"Now this he said of the Spirit, which they who believed in him were to receive. For the Spirit was not yet." How then did the prophets prophesy, and perform numberless miracles? For the Apostles did not drive out demons by the Spirit, but by his power, as he himself says: "If I by Beelzebub cast out demons, by whom do your sons cast them out?" This, however, he said signifying that not all cast out demons by the Spirit before the cross, but by his power. So when he was about to send them out, then he said, "Receive the holy Spirit;" and again, "The holy Spirit came upon them, and then they did signs." ^D Nay, he did not even then say "the holy Spirit;" but, "He gave them power, saying: Heal the lepers, cast out demons, raise the dead; freely ye have received, freely give." But as for the prophets, it is confessed by all that the holy Spirit was given to them; but that grace was contracted and withheld, and had ceased upon the earth from that day on which it was said, "Your house is left unto you desolate." And even before that day it had begun to be more rare. There was no prophet among them; nor did their grace provide for the holy places. Since, therefore, the holy Spirit had already been taken away, and it was to be that he would be poured forth more largely—the beginning of which gift was after the cross—not only more abundantly, but also with greater charismata (for the gift was more wondrous, as when he says, "Ye know not what manner of spirit ye are of," and again, "For ye have not received the spirit of bondage, but have received the spirit of adoption." For those ancients also had the Spirit, but did not impart it to others; but the Apostles filled countless numbers with it); because, therefore, they were about to receive that grace (for it was not yet given), he says, "The holy Spirit was not yet." Concerning this grace, then, the evangelist was saying, "The holy Spirit was not yet," that is, was not yet given, because Jesus was not yet glorified, calling the cross glory. For because we were enemies, sinners, deprived of the grace of God; and grace was the token of reconciliation; and a gift is not given to enemies and those who are hated, but to friends and those who are approved; it was necessary first for the sacrifice to be offered on our behalf, and for the enmity to be destroyed in the flesh, and for us to become friends of God, and only then for us to receive the gift. For this had also happened in the promise to Abraham, but much more in the case of...

grace. And Paul, explaining this, said: *For if they which are of the law be heirs, faith is made void* (Rom. 4. 14); for *the law worketh wrath* (ibid. 15). What he says is this: God promised to Abraham and to his seed that He would give them the land; but the descendants were unworthy of the promise, and were not able to please Him by their own labors. For this reason faith entered, a thing easy, in order to draw in grace, and that the promises might not fail. And he says: *For this cause it is of faith, that it might be by grace, to the end the promise might be sure* (ibid. 16). For this cause *by grace*, because they were not strong through their own sweat. Why, then, having said *according to the Scriptures*, does he not also add the authority? Because their judgment was corrupted. For some were saying: *This is the Prophet*; others were saying that *He deceiveth the people*; others were saying, *Doth Christ come out of Galilee, but not from Bethlehem, the village*? Others were saying, *When Christ cometh, no man knoweth whence He is*; and the judgment was diverse, as happens in a confused crowd. For they did not attend accurately to what was said, nor were they seeking to learn. For this reason He answers nothing to these, even though they say: *Doth Christ come out of Galilee*? But Nathanael, having spoken more vehemently and strikingly, *Can there any good thing come out of Nazareth*? He praised as an Israelite indeed. ^A For these men, and those who said to Nicodemus, *Search and look: for out of Galilee ariseth no prophet*, were not saying these things seeking to learn, but simply to overthrow the opinion concerning Christ. But he, being a lover of truth, and knowing all the ancient things accurately, said this; while they looked to one thing only, to overthrow that He is the Christ. Wherefore He revealed nothing to them. For those who also said things contrary to themselves, at some time, *No man knoweth whence He cometh*, and at other times, *From Bethlehem*, it is evident that even having learned, they set themselves against Him. For let it be granted that they were ignorant of the place, that He was from Bethlehem, on account of the life spent in Nazareth (although even this did not have excuse, for He was not born there); did they, then, also ignore the lineage, that He was of the house and family of David? How then did they say, *Does not Christ come from the seed of David*? But they wished to shroud even this, speaking everything with malice. ^B And for what reason did they not approach and say: "Since we marvel at all the rest, and you bid us be persuaded according to the Scriptures, tell us, how do the Scriptures say that Christ must come from Bethlehem, but you have come from Galilee?" But they said none of these things, but speak about everything maliciously. For that they were not seeking, nor wishing to learn, the evangelist immediately added, that *some would have taken him; but no man laid hands on him* (John 7. 44); for if nothing else, this at least was sufficient to bring them to compunction; but they were not compuncted, as the prophet says: *They were divided, and were not compuncted* (Ps. 34. 15 [LXX]).

3. Such is malice; it wishes to yield to no one, it looks to one thing only, so as to destroy the one plotted against. But what does the Scripture say? *He that diggeth a pit for his neighbor shall fall into it* (Prov. 26. 27). Which also happened then. For they indeed wished to destroy Him, as if extinguishing the preaching; but the opposite happened. For the preaching flourishes by the grace of Christ; but all their things were extinguished and perished, and they fell out of country, and liberty, and security, and worship, and were deprived of every prosperity, and have become slaves and captives. ^C Knowing these things, then, let us never plot against others, having learned that we sharpen the sword against ourselves, and give ourselves a deeper wound. But has someone grieved you, and you wish to avenge yourself? Do not avenge; for thus will you be able to avenge yourself. But if you avenge, you have not avenged. And do not think what is said is a riddle, but true. How and in what way? Because if you do not avenge, you make God his enemy; but if you avenge, no longer. *For vengeance is mine; I will repay*, saith the Lord (Rom. 12. 19; Deut. 32. 35). For if we have servants, and even if, having been at variance with one another, they do not leave the judgment and the punishment to us, but take it upon themselves, even if they draw near a thousand times, not only do we not avenge them, but we are also indignant, saying, "You runaways, and lash-bearers, it was for us to decide the whole thing"; since you have taken revenge beforehand for yourself, do not be annoyed any longer; much more will God, who commanded him to yield everything to Him, say this. For how is it not absurd, when we demand such great philosophy and obedience from our own children; but toward the Master we do not yield what we wish our servants to yield to us? I say these things on account of your eagerness regarding the punishment of one another; since, indeed, one who truly philosophizes ought not even to do this, but to forgive and dismiss faults, even if that were not the great prize, to receive forgiveness in return for these. For if, tell me, you condemn the one who has sinned, for what reason do you also sin yourself, and fall into the same things? He insulted? Do not insult back; since you have insulted yourself. He struck? Do not strike back; since the difference is nowhere. He grieved you? Do not grieve him back; since there is no profit, but you have become equal to them again. Thus you will be able to shame him, if you bear it with meekness in a becoming manner; thus you will make him feel ashamed, thus you will cut him off from anger. ^D No one heals evil with evil, but evil with good. These things some among the Greeks philosophize about. Let us therefore be ashamed if, while there is such philosophy among the foolish Greeks, we appear inferior. Many have been wronged, and have borne it; many have been slandered, and have not avenged themselves; they have been plotted against, and have done good. And there is no small fear that some among them might be found greater than us in their life, and might cause us a more severe punishment. For when those who have partaken of the Spirit, who expect the kingdom, who philosophize about things beyond the heavens, who do not fear hell, who are commanded to become angels, who enjoy the mysteries, do not reach the same virtue as them, what excuse shall we have? For if it is necessary to surpass the Jews (for *except your righteousness*, he says, *shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven* [Matt. 5. 20]), much more the Greeks; if the Pharisees, much more the unbelievers. For if, when we do not surpass their conduct, the things of the kingdom are locked away; when we appear worse than the Greeks, how shall we be able to attain to it? Let us therefore cast out all bitterness, and anger, and wrath. To say the same things is not wearisome to me, but safe for you. For physicians also use the same medicine many times. And we will not cease echoing the same things, reminding, teaching, exhorting. For there is much...

e to me, but safe for you. For physicians also use the same medicine many times. And we will not cease echoing the same things, reminding, teaching, exhorting. For there is much of the crowd of worldly affairs that casts one into forgetfulness of these things, and there is need for frequent teaching. Therefore, let us not gather here in vain and to no purpose; let us exhibit good works, that we 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 together with the Holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY LII.

Chap. 7, v. 45. *Then came the ministers to the chief priests and the Pharisees; and they said unto them, Why have you not brought him?* 46. *The ministers answered, Never man spake like this man.*

^A Nothing is clearer than the truth, nothing simpler. Nothing is clearer than the truth, unless we act maliciously; but if we behave maliciously, nothing is more difficult. Behold the Pharisees and scribes, who seemed to be wiser, and who were always with Christ, because they were laying snares for him—though they saw miracles, though they read the Scriptures—they gained nothing, but suffered much loss. The ministers, however, although they lacked all those things, are captured by a single discourse; and they who had come to bind him returned bound by admiration. It is not their prudence alone that is to be admired, that they had no need of signs, but also that they were captured by the teaching alone (for they did not say, "No one ever performed such great miracles," but what? "Never man spake like this man"). Therefore, it is not their prudence alone that is admirable, but also their freedom of speech, that they said these things to those who had sent them, and that they said them while the Pharisees were attacking him and doing everything to that end. The ministers came, and the Pharisees said to them, *Why have you not brought him?* That they came was far greater than if they had stayed; for in that way they would indeed have been freed from their annoyance, but now they are the heralds of Christ’s wisdom and show greater confidence. And they do not say, "We could not because of the crowd which hears him as a prophet," but what? "Never man spake like this man." And yet they could have brought forward that excuse: but they display an upright mind. For this was not just the act of those admiring, but also of those accusing them for having sent them to bind him, whom they ought rather to have heard. Yet they had heard not a long, but a brief sermon. For a sincere mind has no need of long discourses. So great is the power of the truth. What then did the Pharisees do? When they ought to have been pricked in heart, they on the contrary accuse them thus: ^B 47. *Are you also seduced?* They still use blandishments, and do not use harsh words, fearing lest they should desert them entirely; but yet they indicate their rage, and speak cautiously. When they ought to have inquired what he had said, and to have admired his words, they do not do so, knowing that they would be captured; but they attack them with a most foolish argument. 48. *Has anyone,* they say, *of the rulers believed on him?* Is it thus, I ask, that you accuse Christ, and not the unbelievers? 49. *But this crowd which knoweth not the law are cursed.* Hence you are more to be accused, that while the crowd believed, you remained unbelieving. For the common people acted as though they knew the law: how then are they cursed? You who do not keep the law are cursed; not those who obey the law. For it was not fitting that he should be accused by those who did not believe on him, and in whom they themselves did not believe. This method is not to be approved. For you also did not believe God, as Paul says: *What if some did not believe? Shall their unbelief make the faith of God without effect? God forbid* (Rom. 3. 3). For the prophets also were always accusing them, saying, *Hear, ye rulers of Sodom*; and, *Thy rulers are disobedient* (Isai. 1. 10; 25); and again, *Is it not for you to know judgment?* (Mich. 3. 1)? And everywhere they attack them more vehemently. What then? Will anyone accuse God because of this? Away with the thought; this is their crime. By what other sign can it be perceived that you do not know the law, but that you do not believe? But when they had said that no one of the rulers had believed on him, but rather those who were ignorant of the law, Nicodemus rightly argues against them with these words: 51. *Does our law judge any man, unless it first hear from him?* He shows that they neither know nor keep the law. For if the law forbids that anyone be killed until he is first heard; but they, before they had heard, were planning this: they are transgressors of the law. And because they said that none of the rulers believed in him, the evangelist indicates that he was one of their number, to show that even rulers had believed in him. Yet they had not yet shown this openly, as they ought to have done: and they were nonetheless attached to Christ. Observe, moreover, how sparingly he argues. He does not say, "You, however, wish to kill him, and rashly condemn a man as a deceiver." Indeed, he did not say it thus, but restrained their massive impetus more moderately, as well as their thoughtlessness and bloodthirsty mind. Therefore he turns the discourse to the law, and says: *Unless he hear diligently and know what he does.* Therefore it is necessary not only to hear, but to hear diligently: for that is the meaning of *And know what he does*, what he wishes, why, and to what end he looks, whether he tends towards the subversion of the commonwealth as an enemy. When therefore they had said, hesitating, that no one of the rulers believed in him, they are carried against him neither vehemently nor remissly.

^C 2. What sort of consequence is this, when he says, "Our law judges no man," to reply: 52. *Art thou also of Galilee?* When they ought to have shown that they had not sent those who called him rashly, and that there was no need to speak to him, they reply bitterly and furiously: *Search and see, for out of Galilee ariseth no prophet.* For what did that man say? That he was a prophet? He said that it was not right that a man be killed without judgment. But they, in an insulting manner, as those who knew nothing of the Scriptures, brought this forward—as if to say: "Go, learn." This is what it means: *Search and see.* What then of Christ? Since they had turned the Galilee business up and down and the prophet, relieving everyone of that strange suspicion, and showing that he is not one of the prophets, but the Lord of the world, he says: *I am the light of the world.* Not of Galilee, not of Palestine, nor of the Jews. What then, O Jews? Do you testify of yourself? *Your testimony is true.* He sent them back to the Scriptures again, above and below, and they say that he testified of himself. What did he testify? *I am the light of the world.* A great and truly great thing; but...

sum alloqui, acerbe furioseque reponunt: Scrutare et vide, quia ex Galilæa propheta non surgit. Quid enim dixit homo ille? num quod propheta esset? Dixit, non judicatum non occidi. ^A And the thing said was truly great, yet it did not strike them very forcibly, because He did not now equate Himself to the Father, nor say that He was His Son, nor God, but for the moment, light. They wished indeed to overturn even this, though it was much greater than saying, "He that followeth me shall not walk in darkness," speaking of light and darkness in a mental sense—that is, he does not remain in error. Here He also draws in Nicodemus and leads him on, as one who had spoken with great boldness, and He praises the servants who had done this. For to shout was the act of one desiring to contrive that they too might hear; and at the same time He hints at those who secretly weave their plots, and that they are in darkness and error, but shall not prevail over the light. And He reminds Nicodemus of those words which he once said: "Every one that doeth evil hateth the light, and cometh not to the light, lest his deeds should be reproved" (John 3:20). For because they were saying that "no one of the rulers believed in him," for this reason He says, "He that doeth evil cometh not to the light," showing that it is not because of any weakness in the light that they do not come, but because of their own perverted intention.

They answered and said unto Him: "Bearest thou record of thyself?" What then does He do? "Though I bear record of myself, my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come." What He had said previously, this they put forward as if it had been stated principally. What then does Christ do? Overturning this and showing that He was discussing those things with respect to them and their suspicion—suspecting Him to be a mere man—He says: "And if I bear record of myself, my record is true, for I know whence I came." What is this? "I am from God, and I am God, and the Son of God." But God is a witness worthy of belief unto Himself; "but ye cannot tell." Ye are choosing to be evil, He says, and while knowing, you pretend not to know; but you utter everything from human judgment, desiring to understand nothing more than is apparent. ^B "Ye judge after the flesh." As living after the flesh, that is, living basely; so judging after the flesh is judging unjustly. "I judge no man; and yet if I judge, my judgment is true." What He says is like this: "You judge unjustly." And if we judge unjustly, they say, why do you not rebuke? Why do you not punish? Why do you not condemn? "Because I did not come for this," He says. For this is what is meant by "I judge no man; and yet if I judge, my judgment is true." For if I had wished to judge, you would have been among the condemned. And I do not say these things because I am judging, He says. And I did not say, "I am not judging," as if lacking confidence—for if I were judging, I would have justly condemned you—but now is not the time of judgment. And concerning the future judgment He hinted, saying, "Because I am not alone, but I and the Father that sent me." Here, however, He hinted that not only does He Himself condemn them, but the Father also. Then He obscured it, drawing in the Father’s testimony: "And in your law it is written, that the testimony of two men is true."

3. ^C What then might the heretics say here? What advantage has He over men, if we receive the thing said simply in this way? For in the case of men, this is defined for this reason, because no one is worthy of belief by himself; but in the case of God, how could this have reason? How then is it said, "Two"? Is it because they are two, or because, being men, they are therefore two? For if it is because they are two, why did He not take refuge in John, or say, "I bear record of myself, and John beareth record of me"? Why did He not refer to the angel? Why not to the prophets? For He could have found myriad other testimonies. But He does not wish to show only this—that there are two—but that they are also of the same substance. They say to Him, "Where is thy Father?" Then He says: "Ye neither know me, nor my Father." Since they were speaking as if not knowing, and as if tempting Him, He does not even deign to answer them. Therefore He speaks everything more clearly hereafter and with greater boldness, having taken the testimony from the signs and the teaching that follow, as the cross was near. "For I know," He says, "whence I come." This would not have touched them much; but the addition, "and whither I go," would have alarmed them more, as if He were not going to remain in death. And why did He not say, "I know that I am God," but "I know whence I come"? He always mixes lowly things with the high. And these very things He also veils. For having said that "I bear record of myself," and having shown this, He came to the humbler expression, as if He were saying: "I know from whom I have been sent, and to whom I am departing." For thus they would have had nothing to gainsay, hearing that He had been sent by Him, and is departing to Him. For they would not have said, He says, any lie, coming from thence and departing thither, to the true God. "But ye know not God": for this reason "ye judge after the flesh." For having heard so many proofs and refutations, you still say, "It is not true"; and you consider Moses worthy of belief, both for what he says about others, and for what he says about himself; but Christ no longer. This is judging after the flesh. ^D "And I judge no man." And yet He says that "the Father judgeth no man." How then does He say here, "And yet if I judge, my judgment is true, because I am not alone"? Again He speaks against their suspicion; that is, "My judgment is of the Father; the Father would not have judged otherwise, had He judged, than as I do; and I would not have judged otherwise, than as the Father." And why did He make mention also of the Father? For the Son was not thought worthy of belief unless He took upon Himself the Father's testimony; otherwise, what was said does not stand. For in the case of men, when two bear witness to a third matter, then the testimony is true; for this is what it is for two to bear witness; but if one is about to bear witness to himself, they are no longer two. Do you see that He said this for no other reason than to show Himself to be consubstantial, and through Himself again to show that He does not need another testimony; and to show that He has nothing less than the Father? Observe, then, the authority. "I am one that bear witness of myself, and the Father that sent me beareth witness of me." He would not have set this down if He were of lesser substance. But now, lest you think that it is taken for the sake of number, see the authority.

HOMILY LIII

^A ...for this is what it means to say, "The testimony of two is true." If anyone truly bears witness of himself, there are no longer two witnesses. Christ shows Himself to be consubstantial with the Father. Do you see that he said this for no other reason than to show that He is of the same substance, and that He does not need the testimony of another apart from Himself; and to prove that He has nothing less than the Father? See therefore His authority. 18. "I am one who testifies for myself, and the Father who sent me testifies for me." He would not have said this if He had been of a lesser substance. Next, lest you think this was said for the sake of counting, observe the power that is in no way different. A man testifies when he is credible of himself, not when he is in need of testimony; and this is true in an external matter, but in his own matter, if he needs testimony, he is no longer credible. Here, however, it is the opposite. For in speaking of His own matter, while saying that He has the testimony of another, He declares Himself to be credible, showing His authority on all sides. For why, when He said, "I am not alone, but I and the Father who sent me," and, "The testimony of two men is true," did He not remain silent, but added, "I am one who testifies for myself," unless He was demonstrating His authority? And first He put Himself: "I am one who testifies for myself." Here He shows Himself to be equal in honor: and that it profits them nothing if they say they know God the Father, if they are ignorant of Him, the cause of which He says is that they do not want to know Him. He says, therefore, that the Father cannot be known without the knowledge of Himself, so that even in this way He might draw them to the knowledge of Himself. For because they were always seeking to learn about the Father, leaving Him aside, He says: "You cannot know the Father without me." Therefore, those who blaspheme against the Son blaspheme not only against Him, but also against the Father. If He were not of the same nature, He would not have spoken in this way. But if He were merely teaching, even if He were of a different substance, someone might be able to know the Father while being ignorant of Him; and conversely, one who knew the Father would not on that account know the Son. For one who knows a man does not also necessarily know an angel. Nay, you might say, for one who knows the creature also knows the Creator. By no means. For many know the creature—nay, all men who see it—yet they do not know God. Let us therefore glorify the Son of God, not only with this glory but also through our works. ^B For without this glory, that other is nothing. "You," He says, "are called a Jew, and rest in the law, and boast in God (Rom. 2:17). You who teach another, do you not teach yourself? You who boast in the law, by your transgression of the law, do you dishonor God (ibid., v. 21)?" See that we ourselves, who boast in the right faith, do not dishonor God by failing to exhibit a life consistent with faith, while we are the cause of His being blasphemed. For He wills the Christian to be a teacher of the world, a leaven, a light, a salt. What is light? A life resplendent, having nothing obscured. Light is not useful to itself, just as salt and leaven are not, but they bring utility to others. Thus, from us is required not only our own utility, but also that of others. For salt, unless it makes others savory, is not salt. There is caught some other thing. For if we live rightly, others will also behave well: but until we live rightly, we will not be able to profit others. Let there be nothing foolish, nothing slack among us. Such are secular things, such are the cares of this world. Therefore, the virgins are called foolish because they gave their energy to foolish secular things: gathering here, but not depositing [their store] where it was fitting to deposit it. ^C It is to be feared, then, that the same may happen to us, and that we may depart, clothed in filthy garments, to where all others are clothed in splendor. For nothing is filthier than sin, nothing more impure. Therefore, the Prophet, describing its nature, cried out: "My scars have become putrid and corrupt (Ps. 37:6)." If you wish to learn the stench of sin, after it has been committed, consider it when you are already free from desire, when you are not inflamed by fire; then you will perceive what sin is. Think of anger when you are tranquil; of avarice, when you are free from that affection. Nothing is more shameful, nothing more foul than robbery and avarice. We frequently say these things, not to cause you distress, but that we may reap something great and admirable. For one who is not corrected upon hearing a matter once, perhaps if he hears it a second time, he will be amended; or finally, if he is admonished a third time. And may we all, being delivered from all evils, possess the good fragrance of Christ, to whom be glory with the Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY LIII

a’. O the madness of the Jews! Before the feast of the Passover, they were seeking Him, and then, having taken Him in the midst, they had often tried to arrest Him, and having done so, both by themselves and by others, they were unable to do so; and yet they were not struck with awe by His power, but persisted in their malice. For the fact that they were always trying to do this, he indicates: "These words he spoke in the treasury, teaching in the temple, and no man took him." He was speaking in the temple in the manner of a master, which ought to have provoked them all the more: and He was speaking the things about which they were offended, and were accusing Him, because He made Himself equal to the Father. For that [saying], "The testimony of two men is true," signifies this. Nevertheless, "These things," he says, "he spoke in the temple," and as a master, "and no man took him, because his hour was not yet come"; that is, the season was not yet suitable in which He willed to be crucified. Thus, it was not then within their power, but by His dispensation. For they had long since wanted to, and were unable; and they would not have been able then, unless He had permitted it. 21. "Jesus therefore said to them again: I go, and you shall seek me." Why does He say this frequently? To move and terrify their souls. For observe how much fear this produced. For when they wanted to kill Him, so that they might rid themselves of Him, they seek whither He goes: such great...

^A fear did this produce in them. But they were saying: "You say that the disciples are not of the world; yet they were indeed there." Just as, therefore, Paul, when saying, *You are not in the flesh* (Rom. 8:9), does not mean that they are incorporeal, so, in saying that the disciples are not of the world, He testifies to nothing other than their philosophy.

"I said therefore to you, that if you do not believe that I am, you shall die in your sins." For if He came for this purpose, to take away the sin of the world, and there is no other way to put it off except through the washing, it is necessary that he who does not believe should retain the old man. For he who does not wish to put him ^B to death through faith and to bury him, shall die in him and shall depart there to give an account of his prior sins. Therefore He said, "He who does not believe has already been judged," not only because he does not believe, but because he departs still possessing his previous sins.

They were saying therefore: "Who are You?" O the folly! After so much time, and signs, and teaching, they ask, "Who are You?" What then does Christ say? "Even that which I also speak to you from the beginning." But what He says is this: "You are unworthy even to hear My words, let alone to learn who I am. For you speak while testing everything, and pay attention to nothing of Mine. And I could have refuted all these things now; for this is what 'I have many things to say and to judge' means—not only to refute, but also to punish; but He who sent Me, that is, the Father, does not will this. For I have not come to judge the world, but to save the world. For God did not send His Son that He might judge the world, He says, but that He might save the world (John 12:47). If, therefore, He sent Me for this, and He is truthful, reasonably I judge no one now. But I speak these things for salvation, not for ^C refutation." And He says these things, that they may not think that, hearing so much, He does not proceed against them out of weakness, or that He does not know their thoughts and mockeries. But they did not know that He speaks to them of the Father. O the folly! He did not cease discoursing to them about Him, and they did not know. Then, since after doing many signs and teaching, He did not draw them, he discourses next about the cross, saying: "When you have lifted up the Son of Man, *then* you will know that I am, and that I do nothing of Myself, and that He who sent Me is with Me, and the Father has not left Me alone." He shows that He was speaking justly, "that which I also speak to you from the beginning."

2.

they recognize that He is from the Father, they deservedly heard humbler things, so that they might believe. And this defense is now put forward for those things which He is about to say later in humility. They believed, therefore; not, however, as much as they ought, but in a certain way, pausing calmly in the humility of His words. For that they did not have perfect faith, the Evangelist shows in what follows, where they themselves offer an insult. That they were the same persons, he indicated with these words: 51. "Jesus therefore said to those Jews who had believed him: If you abide in my word;" showing that they had not yet embraced the doctrine, but were attending only to His words. Wherefore He speaks more vehemently. For there He was saying simply, "You will seek me;" but now He adds, "You will die in your sins." And He shows how this comes to pass, "Because when you come there, you will not be able to ask me. These things that I speak in the world." By these He declares that He is now about to depart to the Gentiles. And since they did not know that He had previously spoken about the Father, the Evangelist again tells of it, and brings forward the cause why He had spoken humbly. ^A … not perfunctorily, we shall be able to attain salvation; if we are assiduous in these things, and are instructed both in the true doctrine and in probity of life. And even if one be hard, ungentle, slack; even if in the preceding time he has gained nothing, now at least he will profit, and will pluck some benefit, even if he does not perceive it. For if anyone approaching a perfumer’s shop, if he dwells in it, will even against his will obtain some sweet odor; much more so he who frequents the church. For as from sloth comes negligence, so from labor arises the ardor of the soul. Even if you are filled with countless evils, even if you are impure, do not avoid this gathering. But what, you say, if I do not carry out what I hear? It is no small gain if you have confessed yourself a wretch; not useless is this fear, not untimely is this dread; if you only groan that you do not carry out what you have heard, at some point you will prepare yourself to act. For one who is conversing with God, and hearing Him, cannot fail to obtain some gain. ^B For we collect ourselves at once and wash our hands when we wish to take up a book. Do you see how much piety there is even before the reading? But if we proceed diligently, we shall reap great benefit. For we will not wash our hands unless the soul is piously affected; and a woman, if she is not covered, immediately takes up a veil, as an argument ^C of interior piety: a man, if he is with head covered, uncovers his head. Do you see how the exterior habit is an indication of internal piety? From there, sitting to hear, one often groans, and condemns his past life. Let us therefore apply our mind to the Scriptures, beloved, and at least study the Gospels zealously. For immediately, as soon as you open the book, you will see the name of Christ, and will hear Him saying: "Now the generation of Jesus Christ was in this wise. When as his mother Mary was espoused to Joseph, she was found with child of the Holy Ghost." (Matt. I, 18). Whoever has heard these things will immediately be captivated by the love of virginity, will marvel at the birth, will migrate from the earth. Nor is it to be held as of little account if you have even caught a glimpse, however briefly, of the Virgin made worthy of the Holy Spirit, ^D and the angel addressing her. These things are still on the surface: but if by contemplating these you persevere even to the end, you will immediately reject all worldly things, you will deride all earthly things; if you are rich, you will judge riches to be nothing, when you hear that He was the husband of the maker in a humble house, the mother of the Lord; if you are poor, you will not blush for your poverty, when you have learned that the Creator of the world did not blush for a most vile cabin. If you ponder these things, you will not steal, you will not be avaricious, you will not fly at another's property; but rather you will be a lover of poverty, and will despise riches: hence you will put away all evils. Again, when you see Jesus lying in a manger, you will no longer care to put golden ornaments around your son, nor to prepare a silver-adorned bed for your wife. These cares being cast aside, you will no longer be eager for avarice or rapine. Many other gains follow from this, which we cannot now recount one by one; but they will know who have learned through experience. Wherefore I ask, that you procure such books, that you perceive the senses of the books, and describe them in your minds. For the Jews, because they did not apply their mind, were ordered to hang the books on their hands: but we, not on our hands, but in our hearts it is necessary to engrave them. For so, having wiped away the filth of life, we shall attain future goods: which I pray we may attain, by the grace and benignity of our Lord Jesus Christ, through whom and with whom to the Father glory, together with the Holy Spirit, now and always, and unto ages of ages. Amen.

HOMILY LIV

remain in my word, you are truly my disciples," he had promised them something great. For when many of his disciples had recently departed, he says to them, when they were judging them, "If you remain": for they had heard, they had believed, and they had departed, because they had not remained. "For many of his disciples went back, and walked no more with him" (John 6:67). "You shall know the truth"; that is, me; for I am the truth. All Jewish things were indeed a type; but the truth you shall learn from me, and it will set you free from your sins. Just as he said to them, "In your sins you will die," so he says to these, "It will set you free."

And he did not say, "I will release you from slavery," but he left this for them to infer themselves. What then did they say? "We are the seed of Abraham, and we have never been slaves to any man." And yet, if it had been necessary to be indignant, it would have been likely [to be provoked] by the former, by his having said, "You shall know the truth," and to say, "What then? Do we not know the truth now? Is the Law then a lie, and our knowledge?" But they cared for none of these; rather, they were pained by worldly matters, and they suspected that he meant slavery by these. For there are, there are even now many who are ashamed of indifferent matters and [are ashamed] of this slavery, but no longer [ashamed] of the slavery of sin, and would choose a thousand times to be called slaves to that [physical] slavery than once to this [spiritual] one. Such were they also, and they did not even know of another slavery, and they say: Did he call us slaves? We, who are of the race of Abraham, the noble ones? Whom it was not fitting to call slaves on that account. For he says, "We have never been slaves." For such were the boasts of the Jews: "We are the seed of Abraham, we are Israelites." Nowhere do they mention their own good deeds. For this reason John cried out against them, saying, "Do not think to say, We have Abraham as our father" (Matt. 3:9). But why did Christ not refute them? For they had often been slaves, both to the Egyptians, and to the Babylonians, and to many others. Because his words were not for the sake of rivalry, but for salvation, and for beneficence, and toward this he was hastening. For he could have mentioned the four hundred years; he could have mentioned the seventy; he could have mentioned those under the judges, ^A which were at one time twenty, at another two, at another seven; he could have said how they never ceased from being slaves. But he was not eager to show this, that they had become slaves of men, but of sin, which is the most grievous slavery, from which God alone can deliver. For to forgive sins belongs to no other; and this they themselves confessed. Since therefore they confessed this to be the work of God, he leads them into this, and says, "Everyone who commits sin is a slave of sin," showing that he speaks about this freedom, [the one] from this slavery. "And the slave does not remain in the house; but the son remains forever." ^B Slowly and from this point he casts down the things of the Law, hinting at the former times. For lest they run back and say, "We have the sacrifices which Moses commanded, they can deliver us"; for this reason he brought these things forward. For what coherence did the things said have? For "All have sinned and fall short of the glory of God, being justified freely by his grace," and the priests themselves. For this reason Paul also says concerning the priest, that "he ought, he says, to offer for himself, as for the people, since he also is encompassed with weakness" (Hebr. 5:3, 2). And this is signified by saying, "The slave does not remain in the house." Here also he shows his equality to the Father, and the difference between a slave and a free man; for the parable intends this; that is, the slave has no authority; for these things are the [meaning of] "He does not remain."

2. But why, while discoursing about sins, did he mention the house? To show that as the master is with respect to the house, so he himself has authority over all. But the "remains" means this: He has no authority to grant, as he is not the master; but the Son is the master. For this is, "He remains forever," according to the metaphor of human affairs, lest they should say, "Who are you?" All things are mine; for I am the Son, and I remain in the house of my Father; calling authority a house. For indeed he calls the principality the house of the Father elsewhere: "In my Father's house there are many mansions" (John 14:2). ^C For since the speech is about freedom and slavery, he has rightly used this metaphor, saying that they had no authority to forgive. "If therefore the Son shall set you free." You see his consubstantiality with the Father, and how he shows himself to have the same authority as him? If the Son shall set you free, no one contradicts anymore, but you have firm freedom. "For God is the one who justifies; who is he who condemns?" (Rom. 8:33, 34). There he shows himself to be pure from sin, and he hints at freedom up to the name; for this is what men also give, but that, God alone. And through this he persuades them not to be ashamed of this [former] slavery, but of that of sin. And wishing to show that even if they were not slaves, by having rejected it they have all the more become slaves, he immediately added, "You shall truly be free"; and by the addition he also signifies that this freedom is not true [freedom]. Then, lest they say that we have no sin (for it was likely that they would say this), see how he cast them into this accusation. For having left off trying to refute all their life, he brings into the middle this which was at hand, which they were still wishing to do, and says: "I know that you are the seed of Abraham; but you seek to kill me." ^D He slowly and bit by bit casts them out from that kinship, training them not to think much of it. For as freedom and slavery are from works, so also is kinship. And he did not say immediately, "You are not of Abraham, the murderers of the just"; but he even runs with them for the time being, and says: "I know that you are the seed of Abraham; but this is not what is being sought," and he uses for the rest a more biting speech. For indeed it is possible for the most part to observe that when he is about to do some great thing, after having done it, he uses more plainness of speech, as the testimony from the works is stopping their mouths. "But you seek to kill me." What then, if justly, he says? But not even this; wherefore he also puts the cause, that "my word does not find place in you." How then does he say that they believed in him? But as I said, they were shifting again. Wherefore he also lashed out at them vehemently. For if you boast of the kinship of him, it is necessary to show the life [as well]. And he did not say, "you receive the word," but, "my word does not find place in you," showing the high [nature] of his doctrines. And yet, one should not have killed [him] for this, but rather honored and cherished [him], so as to learn. What then, he says, if you say these things from yourself?

to prevent this, he says: ^C "What I have seen with my Father, that I speak; and you do what you have heard from your father." As I, he says, by both deeds and words show the Father, so do you by deeds alone. For I have not only the same substance, but also the same truth with the Father. "They say to him: We have Abraham for our father. Jesus says to them: If you were Abraham’s children, you would do the works of Abraham. ^D Now, however, you seek to kill me." He frequently stirs up their bloodthirsty mind here, and mentions Abraham; and this, that he might lead them away from that kinship and take away that superfluous boast, and persuade them not to place their hope of salvation in that realm, nor in the kinship of nature, but in the kinship of purpose. For this was what blocked them from approaching Christ, that they thought such a kinship was enough for them for salvation. What truth does he say? That he is equal to the Father. For this reason the Jews sought to kill him, as he says: "You seek to kill me, because I have spoken the truth to you, which I heard from my Father." Showing that these things are not contrary to the Father, he again takes refuge in him. "They say to him: We were not born of fornication; we have one Father, God." What are you saying? You have God as your Father, and you accuse Christ when he says this? Do you see that in a certain special way he said God was his Father? Since they have ^A nothing to object, they dare something else greater by referring themselves to God. But he casts them down from this honor as well, saying: "If God were your father, you would surely love me, because I went out from God, and I am here: nor did I come of myself, but he sent me. Why do you not recognize my speech? Because you cannot hear my word." "You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and did not stand in the truth. When he speaks a lie, he speaks from his own." He excluded them from the kinship of Abraham; and because they dared greater things, then at last he inflicts the blow, when he says that they are not only not from Abraham, but that they are also from the devil, inflicting a wound equivalent to their impudence; and not without testimony, but with proof applied. For to kill, he says, is of the devilish malice. Nor did he say works simply, but "desires"; showing that both the devil and the Jews are debtors to murder, and that for the sake of envy. ^B For he killed Adam for no other cause than envy. This he also indicates now. "And he did not stand in the truth"; that is, in the uprightness of life. Because they frequently accused him of not being from God, he says this comes from that source. For the devil first brought forth a lie, when he said: "In whatever day you eat, your eyes will be opened" (Gen. 3. 5). He was the first who used a lie. For here men use them as not being their own, but as another's; he uses them as his own. By what consequence does he argue? With no accusation offered: "You seek to kill me." For because you are enemies of the truth, therefore you persecute me; if not, point out my sin. Therefore he proceeds: "Which of you will convict me of sin?" There, they say: "We were not born of fornication." And yet many were born of fornication, as they were accustomed to illicit coitus: but he does not convict them of this, but insists on the other. For because he had shown they were not from God, but from the devil, from all these things he proceeds. For to kill is diabolical, as is to lie, both of which you do. He shows truly that it is proved by love that one is from God. ^C "Why do you not recognize my speech? Because you do not have the word of God." And this happens because your speech creeps on the ground, and mine is far more sublime. What then if they could not understand? Here, "not being able" is "not willing." Because you have so trained yourselves, that you are base, [and think] nothing great. For because they said they pursued him for the reason that they were zealous for the worship of God; therefore he tries everywhere to show that to persecute him is to hate God, but on the contrary, to love him is to know God. "We have one Father, God." Hence they hunt for glory from honor, not from works. Your unbelief therefore proves not that I am a stranger to God; but that you do not know God. But the cause is that you want to lie, and do the works of the devil. But that proceeds from a base mind, as the apostle says: "For since there is jealousy and contention among you, are you not carnal?" (1 Cor. 3. 3). But why can you not? Because you want to do the ^D desires of your father, you care for that and contend for it. Do you see that "You cannot" signifies that they do not want to? Abraham did not do this. But what are his works? Gentleness, modesty, obedience. You on the contrary are inhumane and cruel. But from where were they moved to take refuge in God? He had shown them unworthy of Abraham. When they wanted to avoid that, they ascended to something greater. For when he reproached them with murder, as if for a defense they say they are defending God. He shows therefore that this very thing is to be an adversary of God. But that, "I went out," signifies that he came from there. For "I went out" indicates his coming to us. Because they were likely to say, "You speak strange and new things," he says he came from God. Therefore you do not hear these things, he says, because you are of the devil. Why do you want to kill me? What crime can you offer? If none, why do you not believe me? Thus therefore, when he had shown them to be from the devil by lies and murder, he proves them to be aliens both from Abraham and from God; both because they hated him who had never harmed them, and because they would not hear his word. He demonstrates however everywhere that he is not a divine adversary, nor that they do not believe him for that reason, but because they were aliens from God. For when he who committed no sin, who says he comes from God and was sent by him, who spoke the truth, and spoke in such a way that he provoked everyone to convict him, and yet was not believed: it was clear that they were not believed, because they were carnal. For he knew, he knew indeed that sins render a soul base. Therefore, he says, "Because you have become weak for hearing" (Hebr. 5. 11). For when someone cannot despise earthly things, how will he be able to philosophize about heavenly things?

to the end that our life might be set right, that our mind might be cleansed, and that there might be no filthy obstacle for us. For illuminate the light of knowledge for yourselves, and do not sow upon thorns. For he who does not know that covetousness is evil, when will he know what is greater? He who does not abstain from these things, when will he lay hold of those others? It is a good thing to plunder, but not things that perish; rather, [to plunder] the kingdom of heaven. For the violent, he says, take it by force. It is not possible, then, to obtain it with sloth, but with diligence. And what is meant by "the violent"? There is need of much violence (for the way is narrow), and there is need of a youthful and noble soul. Those who plunder wish to outstrip all; they look to nothing, neither to awareness, nor to accusation, nor to punishment; but they become concerned with one thing only: to take what they desire to plunder, and they run past all who are before them. Let us, therefore, plunder the kingdom of heaven. For here it is not a crime to plunder, but a praise; whereas it is a crime not to plunder. Here our wealth does not come from another’s loss. Let us strive, then, to plunder it; and if anger plagues us, or if desire plagues us, let us do violence to nature; let us become more gentle; let us labor a little, that we may rest forever. Plunder not gold, but plunder wealth, which shows gold to be mere mire. For tell me: if lead and gold were set before you, which would you plunder? ^B Is it not clear that you would plunder the gold? Then, where the one who plunders is punished, you prize the greater thing; but where the one who plunders is honored, do you betray the greater thing? For if there were punishment in both cases, would you not have come all the more to this? But here there is nothing of the sort, but [321] even a blessing. And how, he says, is it possible to plunder? Throw away what you have in your hands. For so long as you hold them, you will not be able to plunder those other things. Consider for me a man having his hands filled with silver; will he be able, so long as he holds this, to plunder gold, unless he casts it away and becomes unburdened? For he who is plundering needs to be lightly equipped, so as not to be caught. For even now there are opposing powers running against us, so that they may take [it] away. But let us flee from them, let us flee, dragging along no handle for them from without. Let us cut the ropes, let us become naked of worldly things. What need is there of silken garments? Until when are we to unroll this laughter? Until when are we to bury gold? I wished to cease saying these things always; but you do not allow me, always providing me with occasions and subjects. But now at least let us depart, that having instructed others also through our life, we may attain the promised good things, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom to the Father be the glory, together with the holy Spirit, now and always, and to the ages of the ages. Amen.

Homily LV

^A The Jews then answered and said to him, "Do we not say well that you are a Samaritan, and have a demon?" Jesus answered, "I do not have a demon, but I honor my Father."

a'. Wickedness is shameless and impudent, and when it ought to hide, then it becomes all the more savage; which indeed happened in the case of the Jews. For it was fitting that they be pricked to the heart at the things said, having admired the boldness and the sequence of what was spoken; but they even insult him, calling him a Samaritan and saying he has a demon, and they say: Do we not say well that you are a Samaritan, and have a demon? For when he says something lofty, this seems like madness to those who are utterly insensible. And yet the evangelist nowhere said before that they called him a Samaritan; but it is likely that this was spoken by them many times because of this utterance. "You have a demon," he says. And yet who is it that has a demon? He who honors God, or he who insults the one who honors Him? What then is Christ, the meekness, the gentleness? "I do not have a demon, but I honor my Father who sent me." Where he had to teach them and tear down their great pride, and instruct them not to boast about Abraham, he was intense; but where he had himself to endure being insulted, he has used great meekness. For when they said that they have God as Father and Abraham, he rebuked them severely; but when they called him demon-possessed, he has used lowliness in his speech, instructing us that we should avenge [matters pertaining] to God, [322] but overlook those [pertaining] to ourselves. "I do not seek my own glory." I have said these things, he says, showing that it does not befit you to call God Father, being man-slayers. So it was out of honor for Him that I spoke these things, and it is for His sake that I hear these things, and because of Him you dishonor me. But I do not care about this insult; for to Him you owe an accounting for the things said, for whose sake I am hearing these things now. I do not seek my own glory. For this reason, forgoing punishing you, I turn to exhortation, and I advise you to do these things, from which you will not only escape punishment, but will also gain eternal life. "Amen, amen, I say to you, if anyone keeps my word, he shall never see death." Here he says not faith only, but also a pure life. And though above he said, "He shall have eternal life," here, he says, "he shall never see death"; and at the same time he also hints that they can do nothing to him. For if he who keeps his word shall not die, much more so He Himself. Knowing this, then, even they themselves say: Now we have known that you have a demon. Abraham died, and the prophets died; that is to say, those who heard the word of God died; and those who heard yours shall not die? Are you greater than our father Abraham? O the vainglory! Again they flee to their kinship. And yet it was logical to say: "Are you greater than... of God? Or [are] those who heard you, than Abraham?" But they do not say this, since they supposed him to be even less than Abraham. The first point, then, he showed them to be man-slayers, and by this he led them away from kinship; but as they persisted, he maneuvers him in a different way again, showing that they labor in vain, and he did not discuss the matter of death with them, nor did he reveal, nor did he say, what kind of death he means; but for the present he persuades [them] that he is superior to Abraham, so that he might put them to shame by this also. For quite especially, if I were even an ordinary person, he says, I ought not to die, having done nothing wrong; but when I also speak the truth, and have no sin, and am sent from God, and am superior to Abraham, how do you not rave and labor in vain, attempting to kill me? What then do they say? "Now we have known that you have a demon." But not so the Samaritan woman; for she did not say to him, "You have a demon," but only this much, "Are you greater..."

than our father Jacob?" Those were indeed insulting and arrogant; she, however, was eager to learn. Therefore she doubted, and answered with due modesty, and calls him Lord. For one who had promised far greater things, and was worthy of faith, ought not to have been treated with insult, but rather held in admiration: these, however, call him a demoniac. The words of the Samaritan woman were those of one who doubts; these, however, are the words of unbelievers and the perverse. ^A "Are you greater than our father Abraham?" (John 8:53). Therefore, this makes him greater than Abraham. "But when you have lifted me up, you will know that I am." And observe his prudence. First, by separating them from the kinship, he shows himself to be greater than him, so that he might be understood as far more excellent than the prophets. For since they always called him a prophet, for this reason he was saying: "My word does not find a place in you" (v. 37). There he was saying that he raises the dead; here, however, that he who would believe would not see death: which was far greater than not allowing one to be held by death. For this reason they were the more exasperated. What then do they say? "Whom do you make yourself?" And this insultingly; "You," they say, "sell yourself." To this Christ says: ^B "If I glorify myself, my glory is nothing."

2. What do the heretics say here? He heard, "Are you greater than our father Abraham?" and he did not dare to answer, "Yes"; but he speaks obscurely. What then? Is his glory nothing? With them, nothing. For just as he says, "My testimony is not true," namely according to their opinion: so also in this place he says, "There is one who glorifies me." And why did he not say, "The Father who sent me," as he said above, but, "Whom you say that he is your God, and you have not known him"? He wished to show them that they do not know not only the Father, but not even God. "But I know him." Therefore, when I say, "I know him," it is not boasting; if I were to say that I did not, it would be a lie; but you, when you say that you know him, are liars. And just as you falsely say that you know him, so I would falsely say that I did not know him. "If I glorify myself." Because they were saying, "Whom do you make yourself?" he answers, "If I glorify myself, my glory is nothing." As therefore I perfectly know him, so you are ignorant of him. Just as when it was a question of Abraham, he did not take away everything, but said, "I know that you are the seed of Abraham," so that from this he might bring a greater accusation; so also in this place he did not take away everything, but what? "Whom you say..." By conceding that glory, he made the charge greater. How, however, do you ignore him? Because you insult him who does everything and says everything for his glory, even though he was sent by him. Truly this is without testimony, but that which follows will serve to prove it. ^C 55. "And I keep his word." Here if they had anything to the contrary, they could have objected; for this was a great proof, that he had been sent by God. 56. "Abraham your father exulted that he might see my day; and he saw it, and rejoiced." Again, he proves that they are aliens from Abraham, when they grieve for those things over which he rejoiced. I think he signifies here the day of the cross, which he had prefigured in the sacrifice of the ram and of Isaac. What then do they say? 57. "You are not yet forty years old, and have you seen Abraham?" So Christ had already reached near forty years. He said to them: 58. "Before Abraham was made, I am." 59. "And they took up stones, that they might throw them at him." ^D See how he proved himself to be greater than Abraham? For he who rejoiced to see the day, and thought that desirable, without doubt thought it a benefit that he was greater. For while the Jews were saying that he was the son of the carpenter (Matt. 13:55), and were thinking nothing more of him, he gradually raises them to a more sublime understanding. Therefore, when they heard that they did not know God, they did not take it hard; but when they heard, "Before Abraham was made, I am," as if their nobility were degenerating, they are exasperated and throw stones. "He saw my day, and rejoiced." He shows that he does not come to the cross unwillingly; since indeed he praises him who rejoices concerning the cross, which was the salvation of the world. But they were throwing stones: so prepared were they for murders, and without any examination they were doing this of themselves.

In Christ the word, "I am," signifies perpetuity. But why, in truth, did he not say, "Before Abraham was made, I was," but, "I am"? Just as his Father used that word, "I am," so also he. For this voice signifies that he is perpetually, freed from all time; and therefore it appeared to them to be a blasphemous voice. [alt-version omitted] But as those who could not bear that comparison with Abraham, even though it was not so great; if he had often equalized himself to the Father, would they not have attacked him perpetually? Then he flees again in human fashion, and hides himself, when he had sufficiently taught them and fulfilled his own duty; he went out of the temple, and withdrew for the healing of the blind [man], winning faith for himself by his works, that he was indeed before Abraham. But perhaps someone will say: Why did he not break their attempt? For thus perhaps they would have believed. He healed the paralytic, and they did not believe; he did a thousand signs, and in the very passion he struck them down supine, he blinded their eyes, and they did not believe; and how would they have believed, if he had dissolved their force and attempt? For nothing is worse than a despairing mind: whether it sees signs, or prodigies, it persists in the same impudence. For Pharaoh, having received a thousand plagues, when he was castigated only, would repent, and to the last day remained the same, pursuing those whom he had let go. Therefore Paul often says, "Lest anyone of you be hardened by the fallacy of sin" (Heb. 3:13). For just as the strengths of the body are at last extinguished, and possess no sense; so also the soul, when it is held by many passions, becomes dead to virtue. Even if you bring a remedy, it takes no sense of the thing, but whether it be punishment, or whatever threatenings, it remains insensible.

they are lost; and so the soul, held fast by many passions, is as it were dead to virtue. Whatever you may offer it, it feels nothing; but whether it be punishment or anything else you may suggest, it remains without feeling.

3. Against the envious; he who envies another perishes himself. -- Wherefore, I beseech you, as long as we have hope of salvation, as long as we can turn back, let us do all things. For those who have given up all hope, just as sailors who in despair surrender their ship to the winds and contribute nothing of their own, so too do these men ^B behave from then on. For the envious person looks only to one thing: to satisfy his own desire; even if he is to be punished, even if he is to be destroyed, he becomes a slave to that passion alone; and the same is true of the profligate and the lover of money. But if the tyranny of these passions is so great, much more must that of virtue be. If for the sake of those we despise death, much more should we for the sake of this. If they despise their own souls, much more ought we to do this for the sake of our own salvation. For what defense shall we have when, while those who are perishing are so eager for their own destruction, we do not show even so much eagerness for our own salvation, but remain always withered by envy? For nothing is worse than envy: in order to destroy another, it destroys itself as well. The eye of the envious man is withered by sorrow; he lives in perpetual death, he deems all ^C men his enemies—those even who have harmed him not at all. He is pained that God is honored; he rejoices in those things in which the devil rejoices. Is such a one honored by men? But this is not honor; do not envy him. But is he honored by God? Emulate him and become his like. But you do not wish to? Why then do you destroy yourself as well? Why do you cast away what you have? You cannot become equal to him, nor receive any good? Why do you take on evil? Whereas you ought to rejoice, so that you might share in his labors—if you cannot [otherwise], you might at least gain from the act of rejoicing. For often a good intention is enough to produce a great good. Ezekiel ^D indeed says that for this reason the Moabites were punished, because they rejoiced over the Israelites; and that others were saved because they groaned over the misfortunes of others. And if there is some consolation for those who groan over the misfortunes of others, how much more so for those who rejoice in the honors of others. He reproached the Moabites because they rejoiced over the Israelites; and yet God was punishing them; but not even when He Himself is punishing does He wish us to delight in those who are being punished; for neither does He Himself wish to punish them. But if we ought to grieve with those who are being punished, much more ought we not to envy those who are being honored. Thus, indeed, the followers of Core and Dathan perished—having made those whom they envied more brilliant, while delivering themselves to punishment. For envy is a venomous beast, an unclean beast, and a malice of the will, which has no pardon, a wickedness deprived of defense, the cause and mother of all evils. Wherefore, let us uproot it, that we may be delivered from present evils and 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, together with the Holy Spirit, now and ever, and to the ages of ages. Amen.

HOMILY LVI

Chap. 9. v. 1. *And as Jesus passed by, he saw a man blind from birth. And his disciples asked him, saying: Rabbi, who hath sinned, this man, or his parents, that he should be born blind?*

1. *And as Jesus passed by, he saw a man blind from birth.* Being exceedingly loving to mankind and concerned for our salvation, and wishing to stop the mouths of the ungrateful, He omits nothing of what pertains to Him, even if there be no one paying attention. This indeed the Prophet also knowing said: *That thou mightest be justified in thy words, and overcome when thou art judged* (Ps. 50:6). Therefore, even here, because they did not receive the loftiness of His words, but even called Him possessed by a demon and attempted to kill Him, He went out of the temple and heals a blind man, by His departure soothing their anger, and by the working of the sign softening their hard and cruel hearts, and confirming what had been said; and He performs a sign, not any ordinary one, but one that happened then for the first time. *Since the world began,* he says, *it has not been heard that any man opened the eyes of one born blind.* For perhaps someone may have opened the eyes of a blind man; but of one born blind, no longer. And that He went out of the temple specifically to perform the work is clear from this: He Himself saw the blind man, the blind man did not come to Him; and he received his sight so eagerly as even to provide awareness to the disciples. From this, indeed, they came to their question. For seeing Him paying close attention, they asked, saying: *Who hath sinned, this man, or his parents?* A mistaken question. For how could he have sinned before he was born? And how, if the parents had sinned, would he have been punished himself? Whence then did they come to this question? Before this, in healing the paralytic, He was saying: *Behold, thou art made whole; sin no more.* They, therefore, having understood that the former was paralyzed because of sin, say: Granted, he was paralyzed because of his own sins; but concerning this man, what could you say? Did he sin? But it is not possible to say this; for he is blind from birth. But his parents? But not this either. For a child does not pay the penalty for a father. Just as, therefore, when we see a child suffering, we say: What could one say about this one? What did the child do?—not asking, but doubting; so also the disciples were not so much asking this, but were doubting. What then does Christ say? *Neither hath this man sinned, nor his parents.* He does not say this to absolve them of sins (for He did not simply say, *Neither hath this man sinned, nor his parents*; but He added: *that he might be born blind*), but that the Son of God might be glorified. For this man had indeed sinned, and his parents; but the blindness, He says, did not come from that. These things He was saying, not indicating that this man indeed did not, but that others were blinded from these causes, on account of their parents' sins. For it is not possible for one to be punished for another's sinning. For if we grant this, we will also grant that they sinned before birth. Just as, therefore, by saying that neither he had sinned, He does not mean that it is possible to sin from birth and be punished; so by saying, nor his parents, He did not say that it is possible to be punished because of parents. For indeed through Ezekiel He destroys this suspicion: *As I live, saith the Lord, shall this parable be used, which is said: The fathers have eaten sour grapes, and the children's teeth are set on edge?* And Moses also says: *The father shall not die for the child.* And concerning a certain king He says that for this reason he did not do this, keeping the commandment of Moses. But if anyone says, How then is it said, *Visiting the iniquity of the fathers upon the children unto the third and fourth generation?* we would say this: that the judgment is not universal, but was spoken concerning certain [individuals] who came out of Egypt. And what He is saying is this: since those who came out of Egypt, after the signs...

and wonders, became worse than their fathers—who, however, had seen none of these things—they will suffer, He says, the same things that those suffered, because they committed the same crimes. And that the matter is to be understood in this way, one will perceive clearly if one examines the passage. Why, then, was he born blind? "That the glory of God might be manifested," He says. Hence again another question arises: Could the glory of God not have appeared without this man's punishment? Certainly, it is not said that it could not have appeared—for it could have—but that it might be manifested in this way as well. Was he, then, you will say, treated unjustly for the sake of the glory of God? What injury, pray, if He had never willed him to be born? I, however, say that he even received a benefit from his blindness; for he saw with his interior eyes as well. What do eyes profit the Jews? For they had a greater punishment, in that by seeing they were blind. But what damage did this man sustain from his blindness? Because of it, he received sight. Thus too, the evils of this life are not evils; in the same way, good things are not good; but only sin is evil, while blindness is not an evil. He who brings into existence from nothing could have left him so. Some, however, say that this particle is not causal, but is used of the outcome, as when He says: "In judgment I came into this world, that those who do not see might see, and those who see might become blind" (John 9:39). For He did not come so that those who see might become blind. And again Paul says: "For what can be known about God is manifest in them, so that they are without excuse" (Rom 1:19). Although He did not manifest it so that they might be deprived of an excuse, but so that they might have it. And again elsewhere: "But the Law entered in, that the offense might abound" (Rom 5:20). And yet it did not enter in for that reason, but that sin might be restrained. For as a good architect completes one part of a building, and leaves another part unfinished, so that from the remainder he may defend himself to the incredulous regarding the whole: so too does God glue together and perfect ^B our body, as if it were a certain building that is tottering, when He heals a withered hand, strengthens the members of the paralytic, raises the lame, cleanses the lepers, heals the sick, confirms weak legs, raises the dead, opens closed eyes, and gives sight to one who has no eyes. While He corrects all these defects of our weak nature, He demonstrates His own power. But when He says, "That the glory of God might be manifested," He is speaking of Himself, not of the Father. For the Father’s glory was already manifest. For since they had heard that God, when He formed man, had taken clay from the earth, He therefore formed the clay in this way. For if He had said: "I am He who took dust from the earth and formed man," this would have been an offense to his listeners; but when He proved it by the deed itself, they could not contradict Him. Having therefore taken dust, which He mixed with spittle, He thus made His own hidden glory manifest. For it was no small glory to be thought the Creator of the creature. For from this, other things followed: from a part, the whole was believed. For faith in what was less confirmed that which was greater. For of all created things, man is the most excellent, and the eye is the most precious of the members: therefore, He did not create his eyes simply, but in this way. For even if it is a small member, it is nevertheless most necessary to the body: Paul declares this: "And if the ear should say, 'I am not an eye, I am not of the body,' is it therefore not of the body?" (1 Cor 12:16). For all things that are in us demonstrate the divine power; much more the eye, which governs the whole body, which bestows beauty upon the entire body, which adorns the face, which is the lamp of all the members. For what the sun is to the world, that is the eye to the body. If you extinguish the sun, you have destroyed all things, you have thrown all into turmoil: if you extinguish the eyes, the feet are useless, the hands, indeed the very soul itself. For knowledge departs when these are undermined: for by these we know God. "For His invisible things, from the creation of the world, being understood by the things that are made, are seen" (Rom 1:20). Therefore, the eye is a lamp not only for the body, but to the soul even more than to the body. Since it is placed in a royal position on high and is set above the other senses, He therefore forms it. Then, lest you should think that He had need of matter to act, and that you might learn that He had no need of clay in the beginning (for He who produced greater substances from nothing, would much more have made this without prior matter): therefore, that you might learn that He had no need of those things, teaching that He was the Creator in the beginning, He says with the applied clay (v. 7): "Go, wash, that you may understand that I have no need of clay to form eyes, but that My glory might be manifested in him." That He is speaking of Himself when He says, "That the glory of God might be manifested," He added (v. 4): "I must work the works of Him who sent Me"; that is, I must manifest Myself; and do those things which can demonstrate that I do the same things which the Father does; not "similar" things, but the "same" things, which signifies a greater equality, and is said concerning those who are not unequal even in the slightest. Who, therefore, will now contradict, seeing Him able to do the same things that the Father can do? For He not only formed the eyes, nor did He only open them, but He also granted sight, which is an argument also that He Himself had breathed in the soul. For without it working, the eye, even if it had been healthy and intact, would have seen nothing. Therefore, He also bestowed the operation of the soul, and gave the member provided with all the arteries, nerves, veins, blood, and all the rest, from which our body is constituted. "I must work while it is day." What do these things mean? And what connection do they have? A great one. For He wishes to signify: ^C

and that they are no longer able to produce anything there. For this reason, He did not do even what He did when the blind man had approached Him. For the fact that he was worthy to be healed, and that if he could have seen he would have believed and approached, and that even if he had heard from someone that He was present, he would not have neglected it, is clear from what follows, from his courage ^A, and from his very faith. For it was likely that he would deliberate and say: "What is this? He made clay, and anointed my eyes, and said to me, 'Go, wash.' Could He not have healed me, and then sent me to Siloam? I have washed there many times with many others, and derived nothing beneficial. If He had any power, He would have healed me while present"; just as Naaman also said to Elisha. For he too, when commanded to go and wash in the Jordan, was disbelieving, even though there was such a report about Elisha. But the blind man did not hesitate, nor did he argue, nor did he reason with himself: "What is this? Was it necessary to apply clay? This is rather to blind me completely; who has ever received sight in this way?" But he reasoned none of these things. Do you see a firm faith and eagerness? "Night is coming." He shows by this that even after the cross He intends to care for the ^B impious, and to bring many to Himself. "For it is still day." But after this, He cuts them off completely. And signifying this, He said, "When I am in the world, I am the light of the world"; which He also said to others: "Believe, while the light is with you."

3. Why did Paul call the present life night, but that one day? Not by contradicting Christ, but by saying the same things, even if not with the same words, but with the same thoughts. For he says, "The night has advanced, and the day has drawn near." For he calls the present time night, on account of those who sit in darkness, or because of the fact that it is received by that day; but Christ calls the future night, on account of the inactivity of sins. But Paul calls the present life night, because those who spend their time in vice and unbelief are in darkness. Addressing the faithful, therefore, he said, "The night has advanced, and the day has drawn near," as those who were about to enjoy that light; and he calls the old life night. "Let us cast off," he says, "the works of darkness." Do you see that he says it is night for those people? ^C Therefore he says: "Let us walk becomingly as in the day, that we may enjoy that light." For if this light is so beautiful, consider how great that one will be. For as much as the sunlight is superior to the light of a lamp, so much and by far more is that one better than this. And signifying this, He said that "the sun will be darkened"—that is, because of the abundance of that radiance, neither will this one appear. If then we now spend countless sums of money to have bright and airy houses, building, laboring; consider how we ought to spend even our very bodies, in order that bright houses may be built for us in the heavens, where that ineffable light is. For here there are battles and contentions about boundaries and walls; but there nothing of the sort exists; no envy, no malice; nor will anyone contend with us about boundary markers. And while this one must necessarily be left behind, that one remains continuously; and this one must necessarily be decayed ^D by time and be subject to countless damages, but that one remains ageless continuously; and while the poor man cannot build this one, that one can be built even through two obols, just as the widow did. Because of these things I am choked with grief, that when such great goods are set before us, we are sluggish, we are negligent, and we do everything so that we may have bright houses here; but how we may acquire even a small lodging in the heavens, we do not worry, we do not care. For tell me: where would you wish to have a house here? In a wilderness, or in one of the small towns? I do not think so; but in the most royal and great cities, where there is more commerce, where there is greater splendor. But I lead you to such a city, of which the builder and maker is God. I exhort you to build and construct there, with fewer funds, with less labor. The hands of the poor build that house, and this is truly building; as what is done now is of the uttermost folly. For if someone led you into the land of Persia, to see the things there, and then return; and then commanded you to build houses: would you not judge him to have reached the uttermost folly, as commanding you to spend money unseasonably? How then do you do this very thing on earth, which you will leave behind a little later? "But I will leave it to my children," he says. But they too will leave it behind a little later after you; and often even before you; and those after them in turn. And the matter becomes for you here a cause of distress, when you do not see your heirs in possession. But there, there is nothing like that to suspect; but the possession remains immovable, both for you and for your children and for your descendants, if they emulate the same virtue. Christ lays hold of that construction, and one who is building that one, there is no need to set overseers, nor to worry, nor to be anxious. For when God takes over the work, what need is there of worry? He gathers everything and raises up the house. And this is not the only amazing thing, but that He builds it in such a way as is pleasing to you; or rather, even above what is pleasing, and above what you wish. For He is an excellent craftsman, and He cares greatly for your interests. If you are poor, and wish to build this house, He bears you no envy, nor does He beget malice in you; for no one who understands how to be envious sees it, but the angels, who understand how to rejoice in your good things; no one will be able to infringe upon its boundaries; for no one who suffers from such things dwells nearby. You have as neighbors there the saints, those around Paul and Peter, all the prophets, the martyrs, the choir of angels, of archangels. Because of all these things, let us exhaust what we have upon the poor, that we may attain those tabernacles; which may it be granted to us all to attain, by the grace and kindness of our Lord Jesus Christ, through whom and with whom to the Father is the glory, together with the Holy Spirit, to the ages of ages. Amen.

Homily LVII.

HOMILY LVII.

^A Chapter 9, v. 6. *When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, and said: 7. Go, wash in the pool of Siloam.*

1. The Scriptures are not to be read perfunctorily. Why did Christ, when about to heal the blind man, spit on the ground? How great was the faith of the man born blind. Those who wish to gather any fruit from these lessons should not pass over even the slightest detail. For this reason we are commanded to search the Scriptures, because many things that seem easy at first glance contain a great depth of hidden meaning. Observe what is set forth in this command. *When he had thus spoken*, it says, *he spat on the ground* (vv. 3–4). Why this? *That the glory of God might be manifested, and that I should do the works of him that sent me.* The evangelist did not record these things without a reason, nor did he add that he spat, but to declare that Jesus confirmed his words with deeds. And why did he not use water, but spittle, to make the clay? He was about to send him to Siloam. Therefore, so that nothing would be ascribed to the spring, but that you might learn that the power went forth from his mouth that formed and opened the eyes, he spat on the ground. The evangelist, signifying this, said: *And he made clay of the spittle.* Then, so that it might not be thought that the work proceeded from the earth, he commanded him to wash. Why, then, did he not do this immediately, but sent him to Siloam? So that you might learn of the blind man’s faith, and that the stubbornness of the Jews might be repressed. It is credible that everyone saw him going away, with the clay smeared upon his eyes. For an unexpected event turns the eyes of all toward it; both those who saw ^B and those who were ignorant were intent upon the outcome of the matter. Because it was not easy to believe that a blind man had recovered his sight, through the long way he prepares many witnesses and spectators of so unusual an event, so that, having become more attentive, they could no longer say, "This is he," or "It is not he." To these things, he also wishes to show that he is not contrary to the old law, while he sends him to Siloam. Nor was there reason to fear that the glory of the deed would be attributed to Siloam. For many had washed their eyes there who had obtained no benefit therefrom. Here, the power of Christ works all things; therefore, the evangelist adds an interpretation here. For when he had said, *In Siloam*, he adds, *which is interpreted, Sent*, that you might understand that he was healed there by Christ, as Paul says: *And they drank of the spiritual rock that followed them: and the rock was Christ* (1 Cor. 10:4). As, therefore, Christ was the spiritual rock, so also was the spiritual Siloam. And it seems to me that the sudden presence of that water signifies a hidden mystery to us. What is that? His unexpected arrival, beyond all hope. But observe the man’s mind, obedient in all things. For he did not say, "If the clay or the spittle restore to me the use of my eyes, what need is there of Siloam? But if Siloam, what need is there of spittle? Why did he anoint, why did he command me to wash?" He did not even think of any of these things; rather, he had one thing in his purpose: to obey the one commanding him. Nothing held him back, nothing offended him. But if anyone says, "In what manner did he recover his sight once the clay was washed away?" he will hear nothing from us other than that we do not know the method. And what surprise is it if we do not know, when not even the evangelist knew, nor even he who was healed? But he knew what had been done; the method, however, he could not determine. Indeed, when interrogated about that, he said: *He put clay upon my eyes, and I washed, and I see.* And how that occurred, he cannot say, even if they should ask him a thousand times. 8. *The neighbors, therefore*, it says, *and they who had seen him before, because he was a beggar, said: Is not this he that sat and begged? 9. Others said, This is he.* Their insolence led them to cruelty, even though so many things had been provided that might have led them to believe. But others said, *Is not this he that sat and begged?*

God’s kindness toward all, of whatever condition. Verily, how great is the humaneness of God! How far he descended, while he heals beggars with such benevolence, and thereby imposes silence upon the Jews, because he deemed not only the famous, the illustrious, and the leaders worthy of his providence, but the obscure as well: for he had come for the salvation of all. Yet what happened in the case of the paralytic occurs here, too. For neither did that man know who had healed him, nor did this one. This, however, occurred on account of Christ’s departure; for he who healed him was always accustomed to withdraw, so that all suspicion might be removed from the signs. For those who did not know who he was, how could they have fabricated anything in his favor regarding the events? For this blind man, too, was not someone of importance, but used to sit at the gates of the temple. Therefore, with everyone doubting about him, what does he say? *I am he.* He was not ashamed of his former blindness, he did not fear the fury of the people, nor was he afraid to show himself, so that he might proclaim his benefactor. 10. *They say to him, How were your eyes opened? 11. He answered them, A man that is called Jesus.* What do you say? Does a man perform these things? But he did not yet think anything great of him. *A man that is called Jesus made clay and anointed me.*

2. The truthfulness of the man healed by Christ. In things which cannot be seen, faith is needed. See how truthful he is. He did not say where he made it; for what he had not seen, he does not say. For he had not seen him spit on the ground, but he had perceived with his sense and by touch that he had anointed him. *And he said to me, Go, wash in the pool of Siloam.* He testified to this from what he had heard. And from where did he know Christ’s voice? From his conversation with his disciples. He relates all these things, bringing forward the testimony from his works: the method he cannot tell. But if in those things which are perceived by sense and touch, faith is required, much more so in those things which cannot be seen. 12. *They say to him, Where is he? He saith, I know not.* These were, moreover, saying, "Where is he?" with the intention of killing him. See, however, how Christ is far from pride, how he was not present after the restoration of health, seeking neither glory nor the applause of the people. See, however, how truthfully he answers to all things in his defense. They sought Christ, therefore, that they might lead him to the priests.

^A For the evangelist says that it was the Sabbath, to show their wicked intent, and the cause for which they sought him—as though finding a handle and being able to slander the miracle through what they supposed was a transgression of the law. And this is clear from the fact that, when they saw him, they said nothing else but: "How were your eyes opened?" And see how they speak. For they did not say, "How did you recover your sight?" but, "How were your eyes opened?"—giving him a pretext to slander him for performing work. But he speaks more briefly, as to those who have already heard. For without even stating the name, nor that "He said to me, 'Go, wash'," he says immediately: "He put clay upon my eyes, and I washed, and I see." ^B As though a great amount of slander had been generated, and they had said, "See what sort of things Jesus does on the Sabbath; he smears clay." But you, observe for me how the blind man is not troubled. For when he was being questioned by them in safety, it was not such a great thing to tell the truth; but what is wonderful now is that, even when placed in greater fear, he neither denies nor says things contrary to what he said before. What then of the Pharisees? Or rather, the others? ^C They had brought him as though he would deny it; but they met with the opposite of what they wanted, and learned the truth more accurately. And they suffer this everywhere regarding the signs; but we shall demonstrate this more clearly in what follows. What then of the Pharisees? Some said—not all, but the more audacious ones—"This man is not from God, because he does not keep the Sabbath." Others said, "How can a sinful man do such signs?" Do you see that they were being led up from the signs? ^D For those who had sent previously to bring him—hear what they say now, even if not all of them do. For the rulers, being under the influence of the love of glory, fell into unbelief. Nevertheless, many of the rulers also believed in him, but they did not confess it. The great multitude, indeed, was despised, as not contributing anything great to their synagogue; but the rulers, being more conspicuous, speak with freedom less easily. For love of authority held some, and cowardice and the fear of the many held others. Therefore he was saying: "How can you believe, receiving glory from men?" (John 5. 44). And they, indeed, while unjustly seeking to kill him, claimed to be of God; but that he who heels the blind could not be from God because he did not keep the Sabbath, they could not concede. To these things, the others countered that a sinful man cannot do such signs. Those former ones, therefore, while maliciously keeping silent about what had happened, brought forward what they supposed was a transgression. For they did not say, "He heals on the Sabbath," but "He does not keep the Sabbath"; but these others responded weakly. For they ought to have shown how the Sabbath is not broken, yet they argued only from the signs; and reasonably so. For they still thought him to be a man. For if this were not the case, they had another way to defend him—that he was Lord of the Sabbath and had himself established it; but they did not yet have this opinion. Yet no one of them dared to say clearly what he was considering, nor even in a definitive statement, but in a dispute—some because of the lack of freedom to speak, others because of the love of authority. ^A There was, therefore, a schism among them. This schism began first among the people; then later among the rulers also. And some were saying that he is good, but others, "No, but he deceives the crowd." Do you see how the rulers are more senseless than the many, having schism later? And after being split, they displayed nothing noble, seeing the Pharisees pressing in. For if they had been completely split off, they would have quickly recognized the truth. For it is possible to be split well. Therefore he himself also said: "I did not come to bring peace on earth, but a sword" (Matt. 10. 34). For there is such a thing as evil concord, and there is good discord. For those who were building the tower were in concord to their own detriment; and these same ones, again, though unwillingly, were split, yet to their own advantage. And those around Korah were in evil concord; therefore they were rightly split. And Judas was in evil concord with the Jews. Therefore, it is possible to be split well, and it is possible to be in concord badly. For this reason he says: "If your eye scandalizes you, pluck it out; if your foot, cut it off" (Matt. 5. 29 and 18. 8). But if one must be cut off from a member that is attached in an evil way, is it not much more so from friends who are joined to us in an evil way? So, concord is not good everywhere, just as discord is not evil everywhere. ^B 5. I say these things so that we may flee from the wicked and pursue the good. For if we cut off what is putrid and incurable in the members, fearing lest the remaining body receive the same damage; and we do this, not despising that one, but wishing to preserve the rest: how much more is it necessary to do this regarding those who are joined to us in wickedness? For if we are able to correct them, and we ourselves are not harmed, we must do everything; but if they remain uncorrected and harm us, it is necessary to cut them off and cast them away. For often they will gain more in this way. Therefore, Paul also advised this, saying: "And you shall remove the wicked from among yourselves" (1 Cor. 5. 13), and, "That he who did this deed might be removed from your midst" (Ibid. v. 2). For it is terrible, truly terrible, the association of the wicked. ^C A plague does not attach itself, and the itch does not corrupt those who mix with those who are possessed by the disease, as quickly as the wickedness of wicked men; for "evil conversations corrupt good morals" (1 Cor. 15. 33). And the prophet again, "Go out from the midst of them, and be separated" (Jer. 51. 45). Therefore, let no one have a base friend. For if we disinherit sons who are base, and we are not ashamed of nature, nor its laws, nor the necessity that comes from it, much more ought we to flee from those who are customary acquaintances if they are wicked. For even if we receive no harm from them, we shall not have the strength to escape the wicked reputation at least. For those on the outside do not investigate the life, but judge us from those whom we associate with. I urge these things both to women and to virgins. "Providing for," he says, "good things, not only before the Lord, but also before men" (Rom. 12. 17). Therefore, let us do all things so that our neighbor may not be scandalized. For a life that is very upright, if it provides a scandal to others, has lost everything. And how is it possible to scandalize an upright life? When the association with those who are not upright clothes it with a wicked reputation. For whenever we associate with the wicked, trusting in ourselves—even if we ourselves are not harmed—we have scandalized others. I say these things to men and women and virgins, leaving it to their conscience to know with precision how many evils are born from this. For I suspect nothing wicked, nor perhaps does any other of those who are more perfect; but the simpler brother is harmed by your perfection. But one must also provide for his weakness. And even if this one is not harmed, the Greek is harmed. But Paul commanded us to be blameless, both to Jews and Greeks, and to the Church of God. I suspect nothing wicked regarding—

of the virgin (for I love virginity). *But charity thinketh no evil* (1 Cor. 13:5). I love this mode of life very dearly, nor can I think anything absurd ^B about it. How shall we persuade those outside? For we must have regard for them also. So, then, manage your own affairs that none of the unbelievers may find a handle against us. For just as those who exhibit an upright life bring glory to God, so those who act otherwise are the cause of His being blasphemed. But God forbid that such exist among us; but rather let our works so shine, that our Father who is in heaven may be glorified, and that we may enjoy His glory: which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the holy Spirit, for ever and ever. Amen.

HOMILY LVIII

*They say to the blind man again: What say you concerning him, that he opened your eyes? But he said, He is a prophet. The Jews therefore did not believe.*

*A.* The Scriptures must not be read simply nor casually, but with all diligence, so that we may not fall into error. For even now someone might reasonably raise the question: How, after they had said, "This man is not from God, because he does not keep the sabbath," do they now say to him, "What do you say concerning him, that he opened your eyes?" They did not say, "What do you say concerning him, who breaks the sabbath?" but they now put forward an excuse in place of an accusation. What then must be said? They are not the same ones who were saying, "This man is not from God," but those who were separated from them in opinion, saying, "A sinner cannot do these signs." For when they wished to silence these men, so that they would not appear to be defending Christ themselves, they bring into the middle the one who had experienced his power and interrogate him. See, therefore, the wisdom of the poor man, who spoke more prudently than all of them. And first, indeed, he says, "He is a prophet"; and he did not fear the perverse judgment of the Jews, who were contradicting and saying, "How can this man be from God, who does not keep the sabbath?" but he said, "He is a prophet." And the Jews did not believe that he had been blind and had seen, until they called his parents. Observe in how many ways they attempt to cover over and destroy the miracle. And yet the very nature of truth is confirmed by the very means by which it is attacked by its enemies; it shines by the same things by which it is attempted to be obscured. For if these things had not happened, the miracle might have been suspected by many; but now, just as if they were studiously investigating the truth, they do everything, and would not have acted otherwise had they been laboring for the sake of Christ. Yet by these things they were attempting to depress him, when they said, "How did he open your eyes?" That is to say, "Was it by some sorcery?" For elsewhere also, when they had nothing to object, they attempt to calumniate the manner of the healing, saying, "He does not cast out demons except by Beelzebub." And here, too, when they have nothing to oppose, they take refuge in the time and the breaking of the sabbath, and they say, "He breaks the sabbath," and "He is a sinner." But that man, having interrogated you who were eager to carp at his deeds, openly asked, "Who of you will convict me of sin?" And no one answered, nor said, "You blaspheme, while you call yourself immaculate." And yet, if they could have spoken, they would undoubtedly not have kept silent. For those who pelted with stones the one saying that he was before Abraham, and boasted that they were from God, although they were murderers, and said that the one who performed such signs was not from God because he did not keep the sabbath: if they had even a shadow of a charge, they would certainly not have passed it over. But if they call him a sinner because he seemed to break the sabbath, it was indeed a futile crime, even by the judgment of their own associates, who condemned that [accusation] as frigid and proceeding from spite. Everywhere constrained, therefore, they attempt something else more impudent and petulant. What is that? They did not believe, he says, that he had been blind, and had seen. A lie everywhere collapses into itself. Why then did they accuse him of not keeping the sabbath, if they did not believe that? Why do you not have faith in such a multitude, and in the neighbors who know him? But, as I said, a lie everywhere collapses into itself, through the very things by which it attacks the truth; and it makes the truth itself clearer: which is what happens even now. For lest anyone should say that the neighbors and spectators had not spoken accurately, but had spoken in a similar way, they bring the parents into the middle, and thus, unwillingly, they revealed the truth. For they knew their son best of all. Because they could not terrify him, but he himself was boldly proclaiming his benefactor, they hoped that they could invalidate the miracle through his parents. And see the wickedness of the interrogation. For what does it say? Having brought them into the middle, to strike terror into them, they interrogate them with vehement fury: "Is this your son?" Nor do they say, "Who was blind before": but "How?" "Whom you say was born blind," as if they were craftily feigning, and confirming the works of Christ. O execrable, and more than execrable! What father would have fabricated these things about his son? As if they were saying: "Whom you called blind; and not only that; but this you have spread everywhere. How then does he now see?" O the folly! "It is your doing," they say, "this comment, this simulation of yours." They induce them to deny it in two ways, both by the words, "Whom you say," and by those, "How then does he now see?" when he had been blind, and how he had received his sight, only two things are confessed, and they do not add the third. And that contributed to the confirmation of the truth, so that no one other than the blind man who was healed, who was worthy of faith, could confess these things. And how would the parents have spoken toward grace, who even kept silent about some of the things they knew on account of their fear of the Jews? For what did they say

do they say? ^A “We know that this is our son, and that he was born blind; but by what means he now sees, or who opened his eyes, we do not know; he has age, he will speak for himself.” By making him trustworthy, they thus excused themselves. “He is not a child,” they say, “nor without understanding, but is capable of testifying for himself.” And these things they said on account of their fear of the Jews. See how again the evangelist brings their opinion and judgement into the light. I say these things on account of that word which they said before, saying that “He makes himself equal to God;” for if that also had been the opinion of the Jews, but not the judgment of Christ, he would have added and said, that it was a Jewish opinion. Since, therefore, they sent them off to the one who had been healed, they called him again a second time. And they do not say openly and shamelessly: “Deny that Christ healed you,” but they wish to construct this under the pretext of piety. For, “Give glory to God,” they say. ^B For to say to the parents, “Deny that he is your son, and that you gave birth to him blind,” seemed very ridiculous; but for him to say this again, it was an obvious shamelessness. For this reason they do not say it, but they manipulate it in another way, saying: “Give glory to God,” that is to say: “Confess that this man did nothing.” “We know that this man is a sinner.” Why then did you not convict him when he said, “Which of you convicts me of sin?” and from where do you know that he is a sinner? And when they said, “Give glory to God,” and he said nothing in response, Christ, having intervened, praised him and did not rebuke him, nor did he say, “Why did you not give glory to God?” But what? “Do you believe in the Son of God?” so that you might learn that this is what it means to give glory to God. But if he were not equal in honor to the Father, this would not be glory. But since he who honors the Son is himself the one honoring the Father, the blind man is rightly not rebuked. When, therefore, they were expecting the parents to refuse and to deny, they said nothing to him; but since they saw that nothing more was gained for them from this, they come to this man again, saying that “This man is a sinner.” He answered and said: “Whether he is a sinner, I do not know; one thing I know, that, being blind, I now see.” ^C Is it that the blind man was afraid? Far from it. And how does he who said, “He is a prophet,” say, “Whether he is a sinner, I do not know”? Not as if he were so disposed, nor that he had persuaded himself of this, but wishing to absolve him from the accusations by the testimony of the deed, and not by his own voice, and to make his defense trustworthy, since the testimony from the benefit was condemning them. For if, after he had spoken at greater length, asserting that “If this man were not from God, he could not do such signs,” they were so enraged as to say, “You were born entirely in sins, and do you teach us?” if he had said this from the beginning, what would they not have done? And what would they not have said? “Whether he is a sinner, I do not know.” As if he said: “I say nothing regarding this now, nor do I decide for the present; this, however, I know clearly and would assert strongly, that being a sinner, he would not have done such things.” For this reason he also made himself unsuspected, and his testimony incorrupt, as no longer doing a favor, but testifying ^D from the deed itself. Since, therefore, they could not overthrow nor abolish what had happened, they come again to the former things, scrutinizing the manner of the healing, like some, carefully searching for a prey lying secured on every side, and running now here, now there. And they come to the previous lines of inquiry, so that they might again make them weak by questioning continuously, and they say: “What did he do to you? How did he open your eyes?” What, then, does he do? Having overcome them and cast them down, he no longer converses with them in a submissive manner. For when the matter needed examination and proofs, he provided the demonstration, speaking submissively; but since he had overcome and gained a brilliant victory, he steps upon them with confidence from then on. And what does he say? “I told you already, and you did not hear; why do you want to hear it again?” Do you see the boldness of a beggar towards men who were scribes and Pharisees? So strong is truth, so weak is falsehood. For the former, even if it is forgotten by those who happen upon it, renders them brilliant; but the latter, even if it be among the strong, shows them to be weak. And what he says is of this sort: “You do not pay attention to what is being said; for this reason I will not say it any longer, nor will I answer you continuously, as you ask at random, and are not wishing to hear for the sake of learning, but for the sake of abusing what is said.” “Do you also want to become his disciples?” For the moment, he ranked himself into the choir of the disciples. For the “Do you also,” means that he was showing himself to be a disciple. Then he mocked them and rebutted them sufficiently.

3.

in the eyes of many, should have opened the eyes of a man born blind, and should have beheld ineffable mysteries, and being called to such honor, ought to display all boldness on his behalf? It is necessary to set about to accuse and to inform against those who speak against the Christians, and not to yield to them at all. ^B

We shall be able to do this, if we have boldness, and attend to the Scriptures, and do not listen to them only in passing. For if one enters here with precision, even if he does not read at home, it suffices to pay attention to what is said here to be greatly instructed. For we do not read these Scriptures today and others tomorrow, but always the same ones. Yet many are in such a miserable state that after so much reading they do not even know the names of the books; nor do they tremble, nor do they fear to enter the divine gathering so negligently. But if a cithara-player, or a dancer, or some other person should call the city to the theater, all run with haste, and they acknowledge the one who calls them, and they spend half or the whole day in such a spectacle, attending only to him, and not to God speaking to us through the prophets and apostles. And we yawn, we scratch ourselves, we are dizzy. And in summer we think the heat is great, and we reach the marketplace, but in winter, the rain and mud, we stay at home. But in the hippodrome, where there is no roof, ^C when it is early morning, with rain coming down and the wind driving the water into our faces, being led on by madness, we stand, disregarding the cold, the rain, the mud, and the length of the road; and nothing keeps them at home, and nothing can keep them from the spectacle: but hither, where there is a roof, where there is wonderfully tempered warmth, they refuse to come, although the salvation of the soul is at stake. Are these things, I ask, bearable? Therefore, being perfectly schooled in those things, in necessary things we are more ignorant than young children. But if one were to call you a charioteer or a dancer, you say it is an insult, and yet you do everything so as to attract this reproach to yourself: but if he summons you to the spectacle of a thing, you do not shrink, but you pursue almost the entire art whose name you flee. But where you ought to hold both the thing and the name, and to be and to be called a Christian, you do not even understand what it is. What is worse than this madness? I would wish to say these things to you frequently; ^D but I fear that I am odious to you in vain and without any fruit. For I see those who are insane, not only young men, but also old men: for whom I am especially ashamed, when I see a man venerable for his gray hair, disgracing his gray hair, and dragging his son along with him. What is more ridiculous? What is more shameful? A son is taught by his father to act unseemly.

5.

The lovers of spectacles are refuted: what is the damage of the spectacles.

is to be spent, what excuse will you have? And why, you ask, did He prescribe to us a short time? O what senselessness! O the ungrateful soul! Because ^B He curtailed your labors and sweats, and prepared for you long-lasting and immortal rest, do you accuse and fret? But I do not know how we have dragged the discourse to this point and made it long. Wherefore it is necessary to curb it again. For this also is a part of our misery, that here, if the discourse be long, we all grow weary; yet there, beginning from midday, they depart by the light of torches and lamps. But that we may not always be accusing, we exhort and beseech you from now on: grant this favor both to us and to yourselves, and having set aside all other things, let us fasten ourselves to these. For we too shall gain from you joy and gladness, and boasting in you, and shall receive the reward for these things; but you shall reap the entire recompense, because you who were before so madly addicted to the orchestra, on account of the fear of God and our exhortation, have torn yourselves away from that malady, have broken your bonds, and have run to God. Nor only there shall you receive the reward, but also here you shall reap pure pleasure. For such is virtue: along with the crowns there, it makes life pleasant for us even here. Let us therefore be persuaded by what has been said, that we may attain both the goods here and those hereafter, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father is the glory, together with the Holy Spirit, to the ages of ages. Amen.

HOMILY LIX

·And they cast him out; and Jesus heard that they had cast him out; and having found him, he said to him, Do you believe in the Son of God? And he answered and said, And who is he, Lord, that I may believe in him? and the rest.

1. They who for the sake of the truth and the confession of Christ suffer something terrible and are insulted, these are they who are most especially honored. For just as he who loses money for His sake, this is he who most finds it; and he who hates his soul, he is the one who most loves it; so also he who is insulted, he is the one who is most honored; which is what happened in the case of the blind man. The Jews then cast him out of the temple, and the Master of the temple found him. He was released from the pestilent council, and he fell in with the saving spring; he was dishonored by those who dishonored Christ, and was honored by the Master of the angels. Such are the prizes of the truth. Thus also we, if we leave our money here, we find confidence there; if we give here to those who are afflicted, we shall rest in the heavens; if we are insulted for the sake of God, we are honored both here and there. But as they cast him out of the temple, Jesus found him. The evangelist shows that He came for this purpose, that He might meet him. And see how He recompenses him: with the sum of all good things. For He both made Himself known to him, when he was previously ignorant, and enrolled him in the choir of His own disciples. ^C But do you observe how the evangelist explains the exactness? For when he had said, *Do you believe in the Son of God?* he says, *Lord, and who is he?* For he did not yet know Him, although he had been healed. For he was blind before he came to the Benefactor, and after the healing he was dragged about by those dogs. Just as, then, some gymnasiarch receives an athlete who has labored much and been crowned. And what does He say, *Do you believe in the Son of God?* What is this? After so much argumentation with the Jews, after so many words, does He ask, *Do you believe?* not in ignorance, but wishing to make Himself known, and showing that He greatly values his faith. "A whole populace has insulted me," He says, "but I have no concern for them; one thing I care for, that you should believe." For it is better that one should do the will of the Lord than that ten thousand should be lawless. *Do you believe in the Son of God?* As though present, and accepting what had been said, thus He asks him and earlier had brought him to a longing for Himself. For He did not say, "Believe at once," but proceeded by way of question. What then did he say? *And who is he, Lord, that I may believe in him?* A soul longing and exceedingly seeking for the word. The one about whom he had disputed so much, him he does not know, that you might learn his love of truth. For he had not yet seen Him. He says to him: *You have both seen him, and he who speaks with you is he.* He did not say, "I am he," ^D

^A but "he who speaks with you is he," and the man worshipped him immediately. He did not say, "I am the one who healed you, I am the one," but "Believe the Son of God." By this, he showed his great affection, as he worshipped him immediately! For the few who were healed, and others, did this. By this, he reveals his divine power. "That you might not think that what was said was merely a word, and that the work was added," says Christ, "I have come into this world for judgment, that those who do not see may see, and that those who see may become blind." This also is what Paul says: "What then shall we say? That the Gentiles, who did not pursue righteousness, have attained righteousness, even the righteousness which is of faith; but Israel, pursuing the law of righteousness, has not attained to the law of righteousness." Having said, "I have come into this world for judgment," He made the other more tenacious in faith, and roused those who were following Him, for Pharisees were following Him. But "for judgment" is for greater punishment, showing that those who condemned Him are condemned, and those who declared themselves sinners are subject to sin. Now He mentions a double restoration of sight and a double blindness: the sensible, clearly, and the spiritual. Then those of the followers say to him: 40. "Are we blind also?" And as they said elsewhere, "We have never been in bondage to anyone," and, "We were not born of fornication," so now they are intent only on sensible things, and were ashamed of this blindness. Then, showing that it is better for them to be blind than to see, He says: 41. "If you were blind, you would have no sin." Since they thought that calamity was a reproach, He turned that against their own head, saying, "This would render the punishment more tolerable for you." Thus He always cuts away human pride and raises them to a great and wondrous thought. "But now you say, 'We see.'" As He says there, "You say that He is your God," so here, "But now you say, 'We see,'" for you do not see. Here, He shows that what they thought was their greatest praise would be their punishment. And He consoles the man born blind regarding his former blindness; afterwards, He speaks of their blindness. For, lest they might say, "It is not from blindness that we do not approach you, but because we shun you as a deceiver," He discourses on this matter alone.

2. Nor is it without reason that the evangelist recounted that the Pharisees who were with Him heard these things and said, "Are we blind also?" but that he might recall to your memory that these were the very ones who had previously withdrawn from Him and were pelting Him with stones. For there were some who were following perfunctorily and were easily turned in the opposite direction. Whence, then, does He prove that He is not a deceiver, but a shepherd? By bringing forward the signs of both the shepherd and the deceiver, He provides them with an opportunity to investigate the truth. And first He shows who is the deceiver and thief, calling him so from the Scriptures with these words (Chapter 10): 1. "Most assuredly, I say to you, he who does not enter the door into the sheepfold, but climbs up some other way, the same is a thief and a robber." See the signs of the thief: first, he does not enter openly; second, not through the testimony of the Scriptures: for this is not to enter by the door. Here He also indicates those who had been and those who were to be, the Antichrist, the false Christs, Judas, Theudas, and others of this sort; and He rightly calls the Scriptures the Door. For these lead us to God and open up the knowledge of God: these make sheep, these guard them, and do not allow wolves to enter. For as a secure door, they ward off heretics from entry, and establish us in the security ^B we desire, and do not allow us to wander. And if we do not open this door, we shall not be easy for enemies to capture. Hence we shall know who are true shepherds and who are not. What does "into the sheepfold" mean? That is, for the caring of the sheep. For he who does not use the divine Scripture, but climbs up some other way—that is, who opens for himself another and not the appointed way—this is a thief. Do you see from this how He agrees with the Father, while He brings the Scriptures into the middle? Therefore He said to the Jews, "Search the Scriptures," and brought Moses into the middle as a witness, and not only him, but all the prophets. "All," He says, "who hear the prophets will come to me," and, "If you believed Moses, you would believe me." Here He puts this same thing metaphorically. But when He said, "Climbs up some other way," He hinted at the scribes, because they taught the precepts and doctrines of men, and violated the Law, which He was reproaching them for saying, "None of you keeps the Law." And He rightly said, "Climbs up," not "Enters," which is the way of a thief intent on climbing over a wall, and doing everything with danger. Do you see how He described the thief? Now note the sign of the shepherd. What is that? 2. "But he who enters by the door is the shepherd of the sheep. 3. To him the doorkeeper opens, and the sheep hear his voice, and he calls his own by name; 4. and when he brings them out, he goes before them." He laid down the signs of both the shepherd and the robber. Let us see how He applies the following to them. To him, He says, the doorkeeper opens. He persists in the metaphor, so that He might speak more significantly. And if you wish to examine each of the words of the parable, nothing prevents us from understanding Moses as the doorkeeper. For the oracles of God were entrusted to him, whose voice the sheep hear, "And he calls his own by name." For when they frequently called Him a deceiver, and confirmed this from their own unbelief, saying, "Has any of the rulers believed in him?" He says that they should not be called deceivers and pernicious from their unbelief, because they did not attend to Him, and consequently were rightly cast out of the number of the sheep. For if it is the duty of a shepherd to enter through the appointed door, and He himself entered through this, all who follow can be sheep; but those who have separated themselves did not injure the shepherd, but parted themselves from the society of the sheep. And if He later calls Himself the Door, let no one be perturbed: for He calls Himself both the shepherd and the sheep, according to the different reasons for His economy. For when He offers us to the Father, He calls Himself the door; when He cares for us, the shepherd. Do not think that it is His only work that He offers us to the Father, when He calls Himself a shepherd. "And the sheep hear his voice, and he calls his own sheep by name, and brings them out, and he goes before them." And yet, on the contrary, the sheep follow the shepherds. But He, in order to show that He will lead everyone to the truth, acts contrary to the custom of pastors: as when He brought the sheep out (not outside, but into the midst of wolves). For this pastoral care of ours is far more wondrous.

3. In what way the true Christ is distinguished from false Christs. — But it seems to me that here the blind man is hinted at, whom He called from the midst of the Jews, and he heard His voice and knew it. 5. "A stranger will they not follow, but will flee from him: for they know not the voice of strangers." Here He speaks of the followers of Theudas or Judas (for "as many," He says, "as believed in them, ^C

^A they were dispersed); or else of the false Christs who were to deceive many thereafter. ^B For in order that they might not declare Him to be one of those, He distinguishes Himself from them by many proofs. First, He sets forth the difference in doctrine derived from the Scriptures: for He was drawing them through these, whereas those others were not leading them from this source. Second, the difference in the obedience of the sheep: for all believed in Him not only when He was living, but even after He had died; whereas those others they immediately abandoned. And there is a third difference to be added to these, no small one. For those men acted as tyrants, and in everything were intent upon rebellion; but He Himself kept Himself so far from such a suspicion that, when they wished to make Him king, He fled; and when they asked if it were lawful to pay tribute to Caesar, He ordered it to be paid, and He Himself paid the didrachma. Furthermore, He Himself came for the salvation of the sheep, in order, as He says, that "they might have life, and have it more abundantly"; whereas those men deprived them even of their present life. And they betrayed those entrusted to them, and fled; but Christ stood so generously that He even gave up His soul. And they were, even against their will, forced to suffer what they suffered, and they fled; whereas He willingly and by His own choice endured all things.

"This proverb Jesus spoke to them: but they understood not what it was He was saying to them." And why did He speak to them obscurely? Desiring to make them more attentive. Since therefore He had brought this about, He then resolves the obscurity, saying thus: "I am the door: by me if any man enters in, he shall come in, and go out, and shall find pasture"; that is, he shall be in safety and freedom (for by "pasture" here He means food and the feeding of the sheep, as well as authority and lordship); that is, he shall remain within, and no one shall thrust him thence; which indeed happened in the case of the apostles, who went in and out with security, as having become masters of the whole world, and no one was able to cast them out.

"All that ever came before me are thieves and robbers: but the sheep did not hear them." He is not speaking here of the prophets, as the heretics say (for they heard them, and through them believed, since they also believed in Christ), but He speaks of Theudas and Judas, and the other seditious persons. ^C And besides, saying "the sheep did not hear them" implies praise; but He nowhere appears to praise those who disobeyed the prophets, but on the contrary, He vehemently reproaches and accuses them. Whence it is clear that "did not hear" is said here concerning those seditious ones. "The thief cometh not, but for to steal, and to kill, and to destroy": which is what happened at that time, when all were slaughtered and destroyed. "I am come that they might have life, and might have it more abundantly." And what is more abundant than life, tell me? The kingdom of heaven. But He does not yet explicitly mention this, but revolves the name of life, which was known to them.

"I am the good shepherd." Here at last He discourses concerning the Passion, showing that this comes about for the salvation of the world, and that He does not come to this against His will. Then He again states the proof of the shepherd and the hireling. For the shepherd lays down his soul; whereas the hireling, and he who is not the shepherd—whose own the sheep are not—sees the wolf coming and leaves the sheep and flees, and the wolf comes and snatches them. Here ^D He shows Himself to be as powerful as the Father, if indeed He is the shepherd and the sheep are His own. Do you see how in parables He speaks more loftily, where the word is shaded, and He gives no clear handle to His hearers? What then does this hireling do? "He sees the wolf coming, and leaves the sheep, and the wolf comes and snatches them." Those men have done this; but He, on the contrary, did the opposite. For when He was arrested, He said: "Let these go their way, that the saying might be fulfilled, that of them whom thou hast given me I have lost none." It is possible here also to suspect a wolf. For He did not even let him, when he went away, snatch the sheep. And this is not only a wolf, but a lion. "For our adversary the devil," He says, "as a lion goes about, roaring." This is also a serpent and a dragon; for "tread upon serpents and scorpions."

carries his body; you add garments to garments, preparing this clothing for moths. How much better it would be to cover the bodies of the poor with them! For so they would not be corrupted, they would relieve you of all care, and they would procure for you the life to come. If you do not want them to be consumed by moths, give them to the poor; for they know well how to shake out these garments. For the body of Christ is more precious and safer than any chest; and it does not only keep them uncorrupted, but it also renders them more splendid. A chest, often stolen along with the garments, has caused you extreme loss; this guardianship, however, not even death can destroy. For we need neither doors nor bars here, nor watchful servants, nor any other precaution. They are entirely free from snares, as is proper for things stored away in heaven. For that place cannot be approached by any wickedness. We do not cease saying these things, and you who hear do not obey. The cause of this is that we are small-minded and lust after earthly things. Yet, far be it from me to condemn you all, as if you all were incurably sick. For even if those who are intoxicated by riches stop their ears so as not to hear, those who lead their lives in poverty will be able to attend to what is said. ^B And what is this to the poor, you will say, who have neither gold nor clothes of this kind? But they have bread and cold water; they have two obols and feet with which to visit the sick; they have a tongue and speech to console one who is ill-affected; they have a home and a roof to receive a guest. For we do not demand so many talents of gold from the poor, but from the rich. But if the Lord comes to the door of a poor man, he will not be ashamed to receive even an obol; but He will say that He received more than from those who deposited much. How many men now would wish to have been in that time when Christ walked the earth in the flesh, so that they might be partakers of His conversation and table! Behold, now it is allowed; we can invite Him to a meal, live with Him, and with greater profit. For of those who feasted with Him then, many perished, like Judas and men of that sort; ^C but whoever shall invite Him now to their home, and share their table and roof with Him, shall enjoy a great blessing. "Come," He says, "you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in; I was sick, and you visited me; I was in prison, and you came to me" (Matt. 25:34-36). That we may therefore hear these words, let us clothe the naked, let us gather in the stranger, let us feed the hungry, let us give drink to the thirsty, let us visit the sick and the one held in prison, that we may receive confidence and the forgiveness of sins, and attain those good things which exceed every word and mind; which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

HOMILY LX

Chap. 10. v. 14. *I am the good shepherd, and I know my own, and my own know me.* 15. *As the Father knows me, and I know the Father, and I lay down my life for the sheep.*

1. A pastor of the Church must be strong. Evil pastors who... A great thing, truly great is the Church: a leadership which requires much philosophy and strength, and as much as Christ said, so that he lays down his life ^D for the sheep, never abandons them, and stands bravely against the wolf. For in this the shepherd differs from the mercenary. For the latter, having despised the sheep, always looks to his own safety; the former, however, having dismissed his own, cares for the safety of the sheep. Therefore, after giving the proofs of a shepherd, He mentions two who are destructive to the flock: the thief, who kills and snatches the sheep; and the other who does not destroy them himself, but does not guard or prevent the thief. By the former, He signifies Theudas; by the latter, He exposes the teachers of the Jews, who had no care for the sheep committed to them; about which Ezechiel long ago accused them in these words: *Woe to the shepherds of Israel! Do not the shepherds feed themselves? Are not the sheep fed by the shepherds?* (Ezech. 34:2). But they were doing the opposite, which is the greatest kind of malice, and the cause of other evils. For He says: *Neither did you bring back the wandering sheep, nor did you seek what was lost* (Ibid., v. 4), nor did you bind up what was broken, nor did you heal what was sick, because they were feeding themselves, not the sheep. Paul signified the same thing with another word: *All seek their own interests, not those of Jesus Christ* (Phil. 2:21); and again, *Let no man seek his own, but each one the things of his neighbor* (1 Cor. 10:24). Christ separates Himself from both groups: from those who come to ruin, when He says, "I came that they might have life, and might have it more abundantly"; and from those who care for nothing if the sheep are snatched by wolves; since He does not abandon them, but lays down His own life so that they might not perish. For when they were plotting to kill Him, He did not desist from His teaching, nor did He betray those who believed; but He stood His ground, and underwent death. Therefore, He was saying everywhere, "I am the good shepherd." Then, when there appeared to be no witness to the matter (for that "I lay down my life" happened shortly after; and that "that they might have life, and have it more abundantly" was to be in a future time, after His departure from this life), what does He do? He confirms one by the other; namely, from the fact that He gives His life, that He also gives life. Which Paul also said: *If when we were enemies, we were reconciled to God through the death of His Son: much more, having been reconciled, shall we be saved* (Rom. 5:10). And again elsewhere: *He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him give us all things?* (Rom. 8:32). But why do they not accuse Him now as before, saying: *You bear witness of yourself, your witness is not true* (John 8:15)? Because He had often forced them to be silent; and from the signs, a greater confidence had been added, so that He might withstand them. Then because He had said above: *And the sheep hear his voice, and follow him;* so that no one might say, What is it to us

regarding those who have not believed? Listen to what He adds: *And I know my own, and am known by mine.* This is what Paul also meant when he said: *God has not rejected his people whom he foreknew;* and Moses: *The Lord knew them that were His.* I mean those, he says, whom I foreknew. Then, lest you think the measure of knowledge is equal, listen to how He corrects it by what follows: *I know my own,* He says, *and I am known by mine.* But the knowledge is not equal. Where, then, is it equal? In the Father and in Me. For there it is said: *As the Father knows me, I also know the Father.* For if He did not intend to establish this, why did He add it? Because, since He often places Himself in the rank of the many, lest anyone think that He knew as a man knows, He added: *As the Father knows me, I also know the Father.* I understand Him as accurately as He understands Me. That is why He also said: *No one knows the Son except the Father, and no one knows the Father except the Son,* speaking of a certain distinctive knowledge, and such that no one else can possess. ^A *I lay down my life.* He says this constantly, showing that He is not an impostor. For the Apostle, too, when he wanted to show that he was a genuine teacher and set his word against the false apostles, commended himself by his perils and deaths, saying: *In stripes above measure, in deaths ofttimes.* For to say, *I am the light,* and *I am the life,* seemed to some blockheads like arrogance, but to say, *I am willing to die,* held no envy or jealousy. For this reason, they do not even say to Him: *You bear witness of yourself; your testimony is not true.* For the statement showed great care, since He was willing to surrender Himself for those who were stoning Him.

2. For this reason, He opportunely introduces the discourse regarding the Gentiles. *For I have other sheep,* He says, *which are not of this fold; and them also I must bring.* See again the word *must*—not as an indication of necessity, but as indicating what will surely come to pass. As if He were saying: Why are you amazed if these are to follow Me, and the sheep are to hear My voice? For when you see others following Me and hearing My voice, then you will be greatly amazed. And if He says, *which are not of this fold,* do not be troubled. For the difference lies only in the Law, just as Paul also says: *For neither circumcision availeth anything, nor uncircumcision.* *And them also I must bring.* He shows that both ^B were dispersed and mixed, and had no shepherds—both those and these—for the good shepherd had not yet arrived. Then He also proclaims their future union, that *there shall be one flock.* Which Paul himself also made clear again, saying: *That he might create in himself the two into one new man.* *Therefore doth my Father love me, because I lay down my life, that I might take it again.* And what could be more lowly than this statement, if our Master is to be loved because of us, since He dies for us? What then, tell me? Was He not loved in the time before, but now has the Father begun to love Him, and have we become the cause of love for Him? Do you see how He uses condescension? What then does He wish to establish here? Since they were calling Him an alien to the Father and an impostor, and saying He had come for their harm and destruction, He says: If nothing else, this at least persuaded Me to love you, that you are so loved by the Father as I am; and for this reason I am loved by Him, because I die for you. And with this, He also wishes to establish that He does not come to the deed against His will (for if against His will, how could what was happening be productive of love?), and that this also seems good to the Father in the highest degree. But if He speaks of this as a man, do not be surprised; for we have often spoken of the cause for this, and it is superfluous and burdensome to speak the same things again. *I lay down my life, that I might take it again; and no man taketh it from me. I lay it down of myself. I have power to lay down my life, and I have power to take it again.* For since they were often planning to kill Him, He says that, *without My will, your labor is useless;* and from the former He establishes the latter, from the death, the resurrection. For this Is the ^C wonderful and paradoxical thing. For both have happened in a new way, and beyond the common custom. And let us attend with precision to what is said: *I have power to lay down,* He says, *my life.* And who does not have the power to lay down his own life? For it is possible for everyone who wishes to kill himself. But He does not say it is thus; but how? I have such power to lay it down, that no one can do this against My will; which is not the case among men. For we do not have the power to lay it down otherwise than by killing ourselves. But if we fall into the hands of those who plot against us and are lords, we no longer have the power to lay it down or not, but they destroy it even against our will. But with Him it is not so, but even while others were plotting, He Himself was lord of not laying it down. Having said, therefore, that no one takes it from Me, He then added: *I have power to lay down my life;* that is, I alone am lord of laying it down; which is not the case among you. For indeed, many others are lords of taking it from us. But He did not say this at the beginning; for the word was not about to be credible; but when He had received the testimony from the events, and though they had often plotted, they were not able to seize Him (for He escaped ^D from their hands ten thousand times); then at last He says, *No one takes it from me.* And if this is true, that also follows, that He is coming to this willingly. But if this is true, that also stands, that whenever He wills to take it, He is able again. For if His dying was greater than a human, do not doubt concerning that from now on. For that He alone is lord of releasing His life shows that He is also lord of taking it, from the same.

^C Then, when He heard this, “I received the command from the Father,” he should not think this deed was foreign to Him. He had already said, *The good shepherd lays down his life for the sheep*, showing by these words that the sheep are His own, and that the whole deed is His own, and that He is not in need of a commandment. For if He had needed a commandment, how could He have said, *I lay it down of myself*? For he who lays it down of himself does not need a commandment. He also adds the reason why He does this. And what is that? That He is a shepherd, and a good shepherd. But a good shepherd does not need another to urge him to that task. And if this is true among men, it is much more so in God. Therefore Paul said that *He emptied Himself* (Phil. 2:7). Therefore, the commandment here means nothing else than to show the concord with the Father. But if ^D this is said in a human and humble manner, it must be attributed to the weakness of the hearers.

19. A dissension, therefore, took place among the Jews. 20. Some said, *He has a demon and is mad. Why do you hear Him?* 21. Others said, *These words are not those of one having a demon. Can a demon open the eyes of the blind?* For since what was said was more than human and outside common custom, they were calling Him demon-possessed, and by this time they had called Him so four times. For previously they said: *You have a demon; who seeks to kill you?* And again, *Do we not say well that you are a Samaritan, and have a demon?* And here, *He has a demon, and is mad; why do you hear Him?* (John 7:20 and 8:48). Indeed, it is clear that He did not hear this only four times, but more often. For what they say, *Do we not say well that you have a demon?* confirms that it had been said not twice or three times, but more often. *Others said,* he says, *These words are not those of one having a demon. Can a demon open the eyes of the blind?* For because they could not impose silence on them by words, they demonstrate it by deeds. Certainly, these are not the words of a demoniac. But if you do not obey the words, believe the works (John 10:38). But if they are not those of a demoniac, but are more than human, it is plain that they proceed from some divine power. Do you see the syllogism? For it was clear from what they said, *He has a demon*, that they were beyond human; but that He did not have a demon, He demonstrated from the things which He did. What then did Christ do? He answered nothing to these things. For He had answered previously, *I do not have a demon*; but now He did not, since He had prepared a demonstration from the very facts; finally, He kept silent. For those who called Him demoniac were not worthy of a reply, when they ought to have admired His works and considered that He Himself was God. What need was there to refute them, when they were already disagreeing and fighting among themselves? Therefore, He was silent and bore everything with a patient mind. Not for this reason alone, but so that He might instruct us for gentleness and patience. For He did not only keep silent, but He even stands again, and when questioned, answers, and gives signs of His providence. And though called a demoniac and insane by men who had been affected by a thousand benefits from Him—and this not once or twice, but many times—not only did He not avenge Himself, but He did not even cease from conferring benefits. What do I mean by conferring benefits? He lays down His life for them, and while crucified for them, He addresses the Father. Let us also imitate these things. For this is what it means to be a disciple of Christ, if we are gentle and meek. But whence shall we attain to this meekness? If we think of our own sins frequently, if we mourn, if we weep. For the soul in such a state of pain is not indignant. For where there is mourning, there cannot be anger; where there is pain, irritability is eliminated; where there is contrition of mind, there is no indignation. A mind affected by mourning has no time to be excited; but it will groan bitterly, it will weep more bitterly. I know many hearing these things laugh; but I will not cease from deploring those who laugh. For the present time is one of mourning, lamentation, and groaning. For we sin much both in words and in deeds. But those who commit such things will receive gehenna, a river burning with a fiery bed, the loss of the kingdom of heaven, which is of all things the most grievous. After this threat, tell me, do you laugh, do you live in luxury? And while your Lord is angry and threatening, do you persist in falling, and do you not fear that you are preparing for yourself a furnace so burning? Do you not hear what He shouts daily? *You saw me hungry, and you did not give me to eat; thirsty, and you did not give me to drink. Depart into the fire prepared for the devil and his angels* (Matt. 25:42-41). I gave to them, you will say. When and for how many days? Ten or twenty? But He does not consider this enough; but [He considers] how long you dwell on the earth. For the virgins also had oil; but not as much as was sufficient for their salvation. Indeed, they also lit their lamps; yet they were excluded from the bridal chamber, and indeed justly: for they were extinguished before the coming of the bridegroom. Therefore, we need much oil, and great liberality. Hear what the prophet says: *Have mercy on me, O God, according to your great mercy* (Ps. 50:1). Therefore, we ought to have mercy on our neighbors, with as much mercy as we can. For such as we have been toward our fellow servants, such will we experience the Lord to be. What is "great mercy"? When we shall give not from our superfluities, but from those things of which we have need. But if we do not give even from our superfluities, what hope will remain for us? Whence shall we be delivered from evils? Where shall we flee to obtain salvation? For if the virgins, after so many labors, found no consolation at all, who will patronize us when we hear those terrible words of the Judge reproaching us: *You did not feed me when I was hungry,* and, *What you did not do to one of these least ones, you did not do to me* (Matt. 25:42, 40)? He does not say this only about disciples, nor only about monks, but also about any faithful person. For whoever is such, even if he be a servant, even if he beg in the marketplace, if only he believes in God, he enjoys every rightful benevolence. If we despise him, naked or hungry, we shall hear these words, and justly so.

For what is heavy, or what is burdensome, did He ask of us? What is it that is not of the simplest and easiest? For He did not say, "I was infirm, and you did not raise me up," but rather, "You did not visit me." He did not say, "I was in prison, and you did not release me," but, "You did not come to me." The lighter, therefore, the commands, the greater the punishment for those who disobey. For tell me, what is lighter than to walk and enter into a prison? And what is more pleasant? For when you see some bound, some filthy, some with long hair and covered in rags, others wasting away from famine and running toward your feet like dogs, others with their sides torn open, others brought back from the marketplace as prisoners, and by day begging, and not even collecting their necessary bread, while in the evening they are required by their guards to perform that wicked and cruel task—even if you were a stone, you would certainly be more humane; and even if you lead a soft and dissolute life, you would certainly be more philosophical, as you contemplate human affairs in the misfortunes of others. For you will certainly gain an understanding of that terrible day, and of the various punishments. Revolving and considering these things, you will certainly cast out anger, and pleasure, and the love of worldly things, and you will make your soul calmer than any calm harbor; and you will philosophize about that tribunal, considering that if, among men, there is such foresight, and order, and fear, and threats, much more so is it with God. For there is no authority except from God (Rom. 13. 1). He, therefore, who gave this to the rulers to order, will much more surely execute it Himself.

^A 5. For if this fear did not exist, everything would have perished; yet even where so many punishments are hanging over us, many are those who desert to wickedness. ^B By philosophizing on these things, you will also be more ready for almsgiving, and you will reap much pleasure, and much greater than those who descend from the theater. For those who rise up from there are scorched, being burned by desire. For when they see those women fluttering upon the stage, and receive ten thousand wounds from there, they will be in no better state than a raging sea, as the types of their faces, their figures, their words, their gait, and everything else stands before their eyes and besieges their soul. But those who come out from here will endure nothing of the sort, but reap great calm and tranquility. For the contrition born from the sight of the bound extinguishes all that fire. And even if a woman living a life of fornication and debauchery should meet one coming out of the prison, she will do him no harm. For as one who has become indifferent, he will not be caught by the nets of that sight, since instead of the sight of the debauched woman, the fear of the judgment will then be laid before his eyes. For this reason, he who had experienced every form of luxury said: "It is better to go to the house of mourning than to go to the house of feasting" (Eccl. 7. 3). And here you will show such philosophy, and there you will hear the words worthy of ten thousand blessings.

Let us not, therefore, neglect such a pursuit and business. For even if we are not able to bring food, nor to help by giving money, we shall be able to encourage with words, and to raise up a soul that is lying low, and to assist in many other ways, both by speaking with those who have cast them in, and by making the guards more gentle, and we shall certainly earn either a small or great profit. ^C But if you say that they are not happy souls there, nor useful, nor upright men, but murderers and tomb-robbers, and cutpurses, and adulterers, and debauched, and full of many evils, you again show me that the pretext for spending time there is necessary. For we were not commanded to show mercy only to the good, and punish the wicked; but to show this philanthropy to everyone. "For be," He says, "like your Father who is in heaven, for He makes His sun rise on the evil and on the good, and rains on the just and on the unjust" (Matt. 5. 45). Do not, therefore, accuse others bitterly, nor be a severe judge, but be gentle and humane. ^D For we ourselves, even if we have not become adulterers, nor tomb-robbers, nor cutpurses, yet have other transgressions worthy of ten thousand punishments. For we have often called our brother a fool, which brings hell upon us; and we have looked at women with unchaste eyes, which constitutes complete adultery; and, what is most grievous of all, we do not partake of the mysteries worthily, which makes us guilty of the body and blood of Christ. Let us not, therefore, be bitter examiners of others, but let us consider our own affairs, and thus we shall cease from this inhumanity and cruelty.

Besides these things, it is also possible to say that we shall find many upright men there, and often those worthy of the whole city. Since even that prison, where Joseph was, held many wicked men; but yet that just man took care of all of them, and he himself was among others, hiding who he was. For he was worthy of all Egypt, yet he dwelt in the prison, and no one knew of those who were inside. And so now it is likely that there are many upright and decent ones, even if they are not manifest to all; and the care for such persons gives you its reward for the zeal shown to all. But if there is no one like that, even here the compensation is great. Since your Lord did not converse only with the just, while fleeing the unclean; but He received the Canaanite woman with much benevolence, and the Samaritan woman who was polluted and unclean, and another harlot again, for whom the Jews were reproaching Him, yet He both received her and healed her, and endured her feet being wetted by the tears of the polluted one, teaching us to stoop down to those who are in sins. For this is charity indeed. What do you say? Thieves and tomb-robbers inhabit the prison? But tell me, are all the inhabitants of the city just? Are there not many even of these who are worse, stealing with greater shamelessness? For the former, even if nothing else, at least put forward the desert and the darkness, and the doing of these things in secret; but the latter, having cast off the mask, pursue evils with bare faces, being violent, and plunderers, and greedy. For it is difficult to find a man pure of injustice. 6. But if we do not steal gold, nor for ourselves...

pursue evils with bare faces, being violent, and plunderers, and greedy. For it is difficult to find a man pure of injustice. 6. But if we do not steal gold, nor for ourselves... ^A nor drag away slaves by force—for injustice is judged by the intent of the heart, not merely by the weight of things taken—yet we still do injustice. For unjust and just, in great matters and in small, have the same nature; I would say the same of those who steal purses, and those who fleece a purse of its gold, or who force someone in the marketplace to sell at a price below its value. Nor is he a wall-breaker who merely breaks through a wall and steals what is inside, but he also is the one who corrupts and steals his neighbor's goods. Let us not, therefore, become judges of others’ affairs, nor let us examine evil where there is opportunity for kindness. But let us consider how we were once, and finally become gentle and kind. How, therefore, were we? Hear Paul saying: "For we ourselves were also once foolish, disobedient, erring, serving diverse lusts and pleasures, living in malice and envy, hateful, and hating one another" (Tit. 3:3). And again: "And were by nature the children of wrath" (Eph. 2:3). But God, seeing us held as if in a prison, and bound with heavy chains, which are far heavier than iron, was not ashamed, but He came into the prison and led out those worthy of countless punishments, and brought them into the kingdom, and made them more splendid than the heaven, so that we also might do the same thing according to our own power. For when He says to His disciples: "If I then, the Lord and Master, have washed your feet, you also ought to wash one another's feet; for I have given you an example, that as I have done to you, so you should do" (John 13:14), He is not writing this merely regarding the feet, but also regarding all other things which He Himself has bestowed upon us. Is there a murderer in the prison? Let us not cease to do good. Is there a grave-robber or an adulterer? Let us not pity the malice, but the calamity. Often, however, as I said, someone will be found there worth countless men; and if you visit those in bonds frequently, you will catch this prey. Just as Abraham, who received all he met, fell in with angels, so also we shall fall in with great men if we frequent that place. ^B Indeed, if one may say something to be admired, he who receives some great man is not as worthy of praise as he who receives the wretched and unhappy. For that one brings no small argument for his being received, namely his own life; but a man abandoned by all and miserable has one port, namely the mercy of him who receives him well: therefore, this kindness is pure. He who shows favors to the illustrious and conspicuous often does it for display; but he who receives the rejected and despised man does so solely for the commandment of God. Therefore, if we prepare a banquet, we are ordered to receive the lame and the blind; if we distribute alms, we are commanded to bestow them upon the least and vilest: for He says, "Inasmuch as you have done it to one of the least of these, you have done it to Me" (Matt. 25:40). ^C Since, therefore, we know there is a treasury hidden there, let us enter frequently, and let us negotiate there, and turn our theater-going zeal to that place. If you have nothing else to bring, offer the consolation of words. For God rewards not only the one who feeds, but also the one who enters. For if, upon entering, you confirm a trembling and fearful soul by encouraging, by helping, by promising aid, by teaching philosophy, you will receive no small reward from this. Many of those who are outside will laugh at you speaking thus, steeped in many luxuries; but those who are in calamity will attend to your words with a pricked heart and much modesty, they will praise you, and become better. For even when Paul was preaching, the Jews mocked him, but those in bonds listened with the utmost silence. For nothing so prepares the soul for philosophy as calamity, temptation, and distress. Reflecting on these things, therefore—how many good things there are for those in prison, and how many we shall confer upon ourselves if we often associate with them—let us turn those forensic and untimely pursuits to that place, so that we may both win them, and provide joy for ourselves, and caring for the glory of God, attain eternal goods, by the grace and kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory together with the Holy Spirit, for ever and ever. Amen.

HOMILY LXI

1. The wicked mind of the Jews. All virtue, indeed, is good, but especially gentleness and clemency. This shows us to be human, and separates us from beasts: this makes us equal to angels. Therefore, Christ frequently speaks about this virtue, when He commands us to be meek and gentle. And He does not only speak with words, but also instructs us toward it with deeds, at one time suffering blows, at another time insults and plots, and again associating with those who plot against Him. For those who had called Him a demoniac and a Samaritan, who had often wanted to kill Him, who had pelted Him with stones, these now stand around Him and ask, "If you are the Christ?" And He did not repulse them after so many and such plots, but answered very gently. But it is necessary to repeat this discourse more deeply. "And it was," he says, "the feast of the dedication at Jerusalem, and it was winter." This was a great and solemn feast day. For on the day the temple had been built, after the long exile from Persia, they were solemnly celebrating this feast. Christ was present at the feast. For as His death was impending, He frequently came into Judea. "Then came the Jews round about him, and said, 'How long do you make us to doubt? If you be the Christ, tell us plainly.'" He did not say, "Why do you seek from me? You have often called me a demoniac, a madman, a Samaritan: you have deemed me to be an adversary of God and a deceiver: and lately you were saying, 'You bear witness of yourself; your witness is not true' (John 8:13): why therefore do you ask and wish to hear from me, whose witness you reject?" He said none of these things, although He knew the wicked mind of those asking. For that they surrounded Him, and said, "How long do you make us to doubt?" seemed to proceed from a certain love and zeal for learning. But the mind of those asking was corrupt and deceitful. For because His works were not subject to calumny, they were seeking to catch Him with words, asking differently than before, and by questioning frequently, they wanted to refute Him from His very words; and since they could not carp at His works, they were trying to catch Him from His words.

^A Why then did you examine Him, and why do you wish to learn from Me, whose testimony you reject? But He said none of these things, although He knew the intent with which they were questioning Him was evil. For the circling of Him and the saying, "How long do you hold our soul in suspense?" seemed to be of some longing and love of learning; but the mind with which they were asking was corrupt and deceitful. Since, then, the works were not open to calumny and abuse, and yet they were able to carp at the words—examining Him otherwise than as He had spoken—they were forever bringing forward questions, wishing to silence Him from His words; and since they could not blame the works, they longed to find some hold in His remarks. Therefore they said, "Tell us," although He had often told them. For He had said it to the Samaritan woman: "I am He who speaks to you;" and to the blind man: "You have both seen Him, and He who speaks with you is He." And to them, too, He had spoken, if not in these terms, at least through other words. ^B And yet, if they had sense and wished to examine Him aright, it was for them to confess Him through His words; for by His works He had shown this many times. But now consider their twisted and contentious nature. For when He is instructing and teaching through words, they say: "What sign do you show?" But when He provides proofs through His works, they say to Him: "If you are the Christ, tell us plainly," while the works were crying out, they were seeking words; and while the words were teaching, they flee to the works, being at all times in opposition. That they were not seeking to learn, the result showed. For He whom they did not consider trustworthy enough even to bear witness to Himself, when He spoke a few small things, they immediately stoned; so that even the circling and the setting upon Him was done with malice. And the manner of the questioning was full of much hostility. For "Tell us plainly," they said, "if you are the Christ." And yet He was always speaking with boldness while frequenting the feasts, and saying nothing in secret; but for this reason they put forward pretenses of fawning, saying, "How long do you hold our soul in suspense?" so that they might provoke Him and find some hold again. ^C For that they were asking everywhere for this reason—not that they might learn, but that they might carp at what was said—is evident not only from here, but from many other places. For when they approached asking whether it was lawful to give tribute to Caesar or not; and when they discussed regarding the divorcing of a woman; and when they inquired about that woman who they said had seven husbands, they were caught, bringing forward questions to Him not from love of learning, but from a perverse mind. But there He refutes them, saying: "Why do you test me, you hypocrites?" showing that He knows their secrets; but here He speaks nothing of the kind, teaching us not always to refute those who plot against us, but to endure much with fairness and gentleness. Since, then, it was folly, while His works were proclaiming Him, to seek testimony from words, hear how He answers them: gently hinting to them that they were seeking these things in excess, and not for the sake of learning; and at the same time showing that He had uttered a voice clearer than that through words—that through His works. "For often," He says, "I told you, and you do not believe Me: the works that I do in the name of My Father, these are what bear witness about Me." ^D Which even the more moderate among them were saying to each other: "For a sinful man cannot do such signs;" and again, "A demon cannot open the eyes of the blind;" and, "No one can do such signs unless God be with him." And beholding the signs that He was doing, they were saying: "Is this perhaps the Christ?" Others said, "When the Christ comes, will He do more signs than this man has done?" And even these very men wanted to believe Him from this, saying: "What sign do you show us, that we may see and believe you?"

2. Since, then, they pretended at that time to be persuaded by a mere word, they who were not persuaded by so many works, He refutes their wickedness, saying that "If you do not believe the works, how will you believe the words?" So the question is superfluous. "But I told you," He says, "and you do not believe Me, because you are not of My sheep." For I indeed have fulfilled all things from My part that it was necessary for a shepherd to do; and if you do not follow Me, it is not because I am not a shepherd, but because you are not My sheep. "For My sheep," He says, "hear My voice, and follow Me; and I give them eternal life, and they shall not perish for ever; and no one can snatch them out of My hand. Because the Father, who has given them to Me, is greater than all; and no one can snatch them out of the hand of My Father. I and the Father are one." Consider how, in forbidding them, He urges them toward following Him. "You do not hear Me," He says; "for you are not My sheep," but those who follow are of the flock. These things He was saying so that they might strive to become sheep. Then, having stated what they will obtain, He provokes them, so as to rouse them and put them into a longing. What then? If no one snatches them because of the Father's power, are you yourself unable, and are you weak regarding the keeping of them? By no means. And so that you may learn that the "The Father, who has given them to Me," was said for those people, so that they might not again call Him an anti-god; having said that "no one snatches them out of My hand," proceeding onwards He showed His hand and the Father's to be one. For if not this, it was consistent to say, "The Father, who has given them to Me, is greater than all, and no one can snatch them out of My hand." But He did not speak thus, but "out of the hand of My Father." Then, so that you might not think that He Himself is weak, but that the sheep are in safety because of the Father's power, He added: "I and the Father are one;" as if to say, "I did not say this because it is because of the Father that no one snatches them, as though I were weak to guard the sheep. For I and the Father are one," speaking here of power; for it was regarding this that His whole discourse was. And if the power is the same, it is evident that the essence is also the same. Since the Jews were doing countless things, plotting, making those who followed Him outcasts from the synagogue, He says that all things are contrived by them in vain and for nothing. For the sheep are in the hand of My Father, just as the prophet says: "In My hands I have graven your walls." Then, showing the hand to be one, He says it is at one time His, and at another the Father's. And when you hear "hand," think of nothing sensible, but of the power, the authority. And if it was because He strengthened Him that no one was snatching them, it was superfluous to say what follows, "I and the Father are one." For if He were lesser, this would be a step of great audacity. For it shows nothing else than the equality of power; which indeed the Jews, knowing, took up stones.

those who have received this by grace are not accused when they call themselves gods; how, then, could he who has this by his own nature be rightly reproached? Yet he did not speak in this way; he proved this only after he had spoken more humbly in these words: "Whom the Father sanctified and sent." And after he had calmed their fury, then he brought forward a clear demonstration. Meanwhile, however, that what he was saying might be admitted, he spoke more humbly, and finally led them to greater things, saying: 37. "If I do not the works of my Father, do not believe me; 38. but if I do, even if you do not believe me, believe in my works." Do you see how he proves—as I said—that he is in no way inferior to the Father, but equal in every respect? Because his substance could not be seen, he brings forward the demonstration of equal power from the equality and identity of the works. And that the Father is in me. For I am nothing else than the Father, remaining the Son; he is nothing else than what I am, remaining the Father; and he who knows me, knows also the Father, and has learned the Son. But if he were lesser in power, the knowledge would also be false; for neither substance nor power can be known through another. 39. "They wanted to apprehend him; and he went forth from their hands, 40. and went away beyond the Jordan, where John was baptizing at first. 41. And many came to him and said: John indeed did no sign; but all things whatsoever John said of him are true." For after he had said something great and sublime, he immediately withdrew, yielding to their rage, that by his absence that fury might be calmed and lulled to sleep. This is also what he did then. But why does the evangelist indicate the place? So that you might learn that he went there for the purpose of recalling to their memory those things which John had done and said there, as well as his own testimony. When, therefore, they had come there, they immediately remembered John; hence they say, "John did no sign"; for otherwise, what need was there to add that? But it was because the place recalled the Baptist and his testimony. See, moreover, what certain syllogisms they assemble. John, they say, did no sign; this man does signs: hence his superiority is shown. If, therefore, we believed him who performed no sign, much more shall we believe this man. Then, because it was John who had borne witness, lest he be thought unworthy to bear testimony because he had performed no sign, they add that, even if he did not perform a sign, he nevertheless said all things truly about Christ, so that not Christ was made worthy of belief because of him, but he was made worthy of belief because of the works of Christ. 42. "Many therefore believed in him." For many things attracted them. They remembered his words, when he called himself the stronger, the light, the life, the truth, and the rest; they remembered also the voice brought from above, and the Spirit appearing in the form of a dove, and manifesting him to all. Added to these was the demonstration of miracles, by which they were confirmed. For if, they say, John was to be believed, much more this man. If we believed him without signs, much more shall we believe this man, who is celebrated by that man's testimony and demonstrated by his signs.

How much tranquility profits the soul. The soul, free from business, sits in the harbor. The duty of women.

Do you see how much the place profited them, how much the sequestration from wicked men? Therefore he frequently withdraws them from the company of such men. This is also found to have been done in the old law, instructing the Jews far from the Egyptians in the desert, and thus instituting them in all things. This is what he urges us to do as well, commanding us to avoid the forum, the tumult, and the crowd, and to pray quietly in our chamber. For a ship not tossed by the storm sails with a favorable wind, and a soul free from business sits in the harbor. And therefore women ought to be more given to philosophy than men, as they occupy themselves for the most part with domestic affairs. Thus Jacob was simpler, as one who lived at home, free from tumults. For it is not without reason that Scripture said, "dwelling at home" (Gen. 25.27). But you will say, there is a great tumult even at home. If you wish, you draw many cares upon yourself. A man indeed in the middle of the forum and before the tribunal is tossed by external matters as if by waves; but a woman, as if in a school of philosophy, sitting at home and collecting her mind, will be able to apply herself to prayers and reading and other exercises of philosophy. And just as those who inhabit the desert are troubled by no one, so a woman remaining always within will be able to enjoy perpetual tranquility. If at any time, however, it is necessary to go out of the house, there is no cause for disturbance from that. For whether they come to church, or must proceed to the bath, women are often indeed compelled to go out, but for the most part the woman sits at home, and is able to practice philosophy, and to calm her husband when he returns perturbed, to restrain him, to eliminate his superfluous and troublesome thoughts, and thus send him out again free from the cares undertaken in the forum, and carrying with him the good things he learned at home. For nothing, nothing at all is stronger than a pious and prudent woman, to inform her husband and to instruct his soul as she wills. He will not tolerate friends, nor teachers, nor princes, as he will his wife admonishing him and giving counsel. For such an admonition is joined with a certain pleasure, because she is greatly loved. I could bring forward many men, harsh and unruly, mitigated by their wives. The wife, a partner of the man's table, bed, and procreation of children, herself privy to his words and secrets, his entries and exits, and many other things, in all things devoted to her husband and so joined to him as it is right for the body to be joined to the head, if she be prudent and diligent, will cherish and care for her spouse more than all others.

What his true adornment is.

Wherefore I exhort that they give effort to that matter, and persuade them of things that are fitting. For as a wife has much power to lead to virtue, so she has much to lead to wickedness. A woman destroyed Absalom, a woman destroyed Amnon, a woman attempted to destroy Job; a woman saved Nabal from slaughter, a woman saved a whole nation. For Deborah and Judith and many others performed the office of commanders well. Therefore Paul says: "For what knowest thou, O woman, whether thou shalt save thy husband?" And we know that Priscilla and Aquila gave themselves to apostolic struggles (Rom. 16). Whom you also ought to imitate, informing your spouses not only by words, but also by works.

[341] ^A joined to the head as is natural, if she happens to be sensible and harmonious, she will surpass and excel all others in the care of her spouse.

^B 4. For this reason, I advise that you make this your task, and offer the necessary counsel. For just as she has great power for virtue, so too does she have it for vice. This destroyed Absalom, this destroyed Amnon, this was the intent against Job; this snatched Nabal from slaughter, this saved an entire nation. Indeed, Deborah and Judith demonstrated the achievements of male commanders, as did ten thousand other women. Hence Paul also says: "For how do you know, O wife, whether you will save your husband?" In those times we saw the Persian woman, and Mariam, and Priscilla taking hold of the apostolic labors. Which it is necessary for you also to emulate, and to regulate your spouse not only by words, but by deeds.

And how shall we educate him by deeds? When he sees that you are not wicked, neither luxurious nor vain, nor demanding superfluous income, but content with what you have; for then, yes then, he will endure your counsel. If you philosophize in your speech, but act contrary in your deeds, he will condemn your great garrulity. But when, along with your words, you provide him instruction from your works, then he will both accept you and be more persuaded; for instance, when you do not seek gold, nor pearls, nor expensive clothing, but instead of these, modesty, temperance, and benevolence, and bring these from yourself, and require them from him. For if one must do something to please a husband, it must be the soul, not the body, that one adorns and corrupts. For not even gold worn upon the person will make a woman as charming and desirable to him as temperance and benevolence toward him, and the willingness to die for one's spouse. ^C These things conquer men more. For that other adornment even stands against him, making his finances tight, and providing much expense and care; but the things mentioned will fasten the husband to the wife. For benevolence and friendship and desire neither cause cares, nor create expense, but entirely the opposite. That former adornment becomes tiresome through custom; but the adornment of the soul flourishes every day and kindles a greater flame. So if you wish to please a husband, adorn your soul with temperance, piety, and the management of the house. These things conquer more, and never cease. Old age does not destroy this adornment, nor does sickness ruin it. For long time dissolves the adornment of the body, and sickness consumes it, and many other things; but the things of the soul are higher than all these. ^D And that former adornment even brings envy and kindles jealousy; but this is free from disease, and is rid of all vainglory. Thus also, things concerning the house will be easier, and the income will be with ease, when gold is not worn upon your body, nor shackling your hands, but is yielded for necessary needs—I mean, for the nourishment of servants, and the necessary care of children, and other needy causes. But if these things are not, and they are poured out upon the appearance [of the body], and the heart is straitened, what is the profit? What is the gain? Her grief does not allow the wonder of it to be seen. For you know, you know that even if one sees a woman who is the most beautiful of all, he cannot take pleasure in an aggrieved soul; for he who is to take pleasure must first rejoice and be glad. When all the gold is heaped upon the adornment of the woman’s body, and there is straitness in the house, there is no pleasure for the spouse. So if we wish to please our husbands, we shall place them in pleasure; and we shall place them in pleasure if we remove the adornment and the cosmetics. For all these things appear to have some pleasure during the time of the wedding; but later they wither with time. For if we do not admire the heaven, being so beautiful, or the sun, being so bright—compared to which you could not name any body equal—in the same way because of custom, how do we admire a body that is adorned? I say these things, wishing for you to be adorned with that healthy adornment which Paul commanded: "Not with gold or pearls or costly apparel, but what is proper for women professing godliness with good works." But you wish to please those outside, and be praised by them? While this desire is certainly not that of a temperate woman, if you wish, you will have even them as vehement lovers and praisers of your temperance. For no fair and moderate person will praise that other woman, but only the licentious and the lewd; indeed, not even these will praise her, but will even speak ill, their minds being enflamed by the lasciviousness surrounding the woman; but this woman, both those and these, and all will accept, inasmuch as they receive no evil from her, but rather the instruction of philosophy; and there will be great praise from men, and great reward from God. Let us therefore emulate this adornment, so that we may live here with security, and attain the future goods; which may it come to pass that we all attain, by the grace and philanthropy of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

HOMILY LXII

Now a certain man was sick, Lazarus from Bethany, from the village of Mary and Martha her sister; and it was Mary who anointed the Lord with ointment.

1. Many men, when they see some of those who are pleasing to God suffering some terrible thing, such as falling into sickness, or poverty, or something else of this kind, are scandalized; not knowing that it is for those who are most dear to God to suffer these things; since Lazarus also was one of the friends of Christ, and was sick. This, at any rate, those who were sent said: "Behold, he whom you love is sick." ^A But let us go over the passage from the beginning. "There was," he says, "a certain man sick, Lazarus from Bethany." He did not say whence Lazarus was simply or as it happened, but for a certain reason which he will speak of later. Meanwhile, let us hold to that which is before us. And he instructs us usefully about his sisters; and furthermore, about the surplus that Mary had, adding and saying: "And it was Mary who anointed the Lord with ointment." Here some raise the question, saying, "How did Christ permit this, with a woman doing such things?" In the first place, then, it is necessary to learn that she is not the harlot in Matthew, nor she in Luke; for she is another. For those women were some of them fiery and full of many vices; this one is both modest and earnest. For she was earnest about the reception of Christ. The Evangelist shows that the sisters also loved Him, and yet he allowed Lazarus to die. For what reason then did He not let…

^A Him die at once? But even she ^B herself, He says: "That the sin might be destroyed." ^C But that you may see, that it is not out of a nature ^D overcoming His goodness. Do not, therefore, look at this only, that He admitted her, but also consider how He changed her. And for what reason does the Evangelist remember this story? Indeed, what does He wish to teach us when he says: "Now Jesus loved Martha, and her sister, and Lazarus?" (John 11:5). Lest we ever be indignant or take it ill if men endowed with virtue and friends of God fall into sickness. "Behold, he whom Thou lovest is sick." They wanted to draw Christ to pity. For they still thought He was a man, which is argued by their words: "If Thou hadst been here, he had not died." They did not even say, "Behold, Lazarus is sick," but, "Behold, he whom Thou lovest is sick." What then does Christ? "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified by it." (John 11:4). See how He again speaks of His own glory and the Father’s. For when He had said, "of God," He added, "that the Son of God might be glorified." This sickness is not unto death. For when He was to remain there for two days, He sends them to report these things. In which matter it is to be wondered at that the sisters, when they had heard that it was not unto death, and afterwards saw him die, were not offended, seeing the matter had gone the contrary way; but they approached, and did not think that He had lied. That particle, "that," is not causal, but signifies the event. For the cause of the disease was different; but He used it for the glory of God. "And when He had said these things, He remained in that place two days" (John 11:6). Why did He remain? So that he might expire and be buried; lest anyone should say, "He raised one not yet defunct, he was only sleeping," or, "He stood released, it was not death." Therefore, He remains for so long a time, so that, he being already corrupted, they could say, "He stinketh already" (John 11:39). "Then He says to the disciples: Let us go into Judea" (John 11:7). Why, when He had nowhere so predicted, does He predict here? They were greatly afraid; and because they were so affected, He predicts, lest they be immediately troubled. But what the disciples? "Now the Jews sought to stone Thee, and goest Thou thither again?" (John 11:8). For they were afraid even for Him, but more for themselves; for they were not yet perfect. Wherefore, agitated by fear, Thomas says to Him: "Let us go, that we also may die" (John 11:16). For he was weaker and more incredulous than the others. But see how Christ confirms them with His words. "Are there not twelve hours of the day?" (John 11:9). Either He said this to declare that there is nothing to be feared for one who is conscious of no evil, but that he who has done evil must be afraid (wherefore we have nothing to fear, since we have done nothing worthy of death): or you may understand it thus, "He who sees the light of this world is safe; if, then, he is safe, much more is he who is with Me, unless he has departed from Me." With these words He confirmed them, and added the necessary reason why He must journey thither: and after He had declared that they were not to go to Jerusalem, but to Bethany, He said: "Lazarus our friend sleeps; and I go that I may awaken him" (John 11:11). This is, "I am not going again to dispute and have conflict with the Jews, but to awaken our friend." "The disciples say: Lord, if he sleeps, he will be safe" (John 11:12). They said this not without cause, but to prevent Him from going. "You say," they imply, "that he sleeps? Therefore there is no need to depart thither." Yet He had said, "Our friend," to show that the journey was necessary.

2. Because, however, they were more sluggish, He said at last: "He is dead" (John 11:14). First, therefore, He had spoken so as to remove pride; but when they did not understand that, He added: "He is dead, ^A and I rejoice for your sakes." Why, "For your sakes"? Because I have predicted while absent: thus, when I have resurrected him, no suspicion will remain. Do you see how the disciples were still more imperfect, and did not recognize His virtue as they ought? Which resulted from the fear troubling their minds. And when He said, "He sleeps," He added, "I go that I may awaken him"; but when He said, "He is dead," He no longer added, "I go that I may awaken him." For He did not wish to predict from words what He was about to confirm by deed, always teaching us that vainglory is to be shunned, and that one should not rashly make promises. But if He did this when asked by the centurion (for He said, "I will come, and I will cure him" [Matt. 8:7]), He said it to show his faith. If, however, anyone says, "Why did the disciples suppose it was sleep, and not know he was dead, when He said, 'I will go and cure him'?" (for it was foolish if they thought Jesus would travel fifteen stadia to awaken him): I will answer that they thought these things were an enigma, like many other things He said.

Thomas, of all the most infirm, afterwards became the strongest. All therefore feared the onset of the Jews; most of all Thomas: therefore he said: "Let us go, that we may also die with him." Some indeed say that he wished to die; but the matter is not so: for he was speaking rather out of fear. But he was not rebuked. For He still tolerated his infirmity; but at the end, certainly, he became the strongest of all and insuperable. For, which is worthy of admiration, he whom we saw so infirm before the Cross, we see after the Cross and after the faith of the resurrection to be the most fervent of all. Such is the power of Christ. For he who dared not go to Bethany with Christ, this one, when Christ was not present, traversed almost the whole world, and moved among bloodthirsty peoples who sought to kill him. If, however, Bethany was fifteen stadia distant, which are two miles, how was Lazarus four days dead? He remained for two days, and the messenger had come on the day of death itself: then, on the fourth day, He arrived. Therefore, He waited until He was called; and He did not come unbidden, lest any suspicion should arise. Nor did they themselves, who were loved, come; but others are sent. "Now Bethany was about fifteen stadia distant." Hence it is signified that many from Jerusalem were present; for immediately He adds: "Many of the Jews had come to comfort them" (John 11:19). How were those beloved by Christ comforted by the Jews? And yet they had gathered that if anyone should confess Christ, he should be put out of the synagogue?

^A Or was it due to the compulsion of the calamity, or out of respect for them as being of noble birth, or that those who were not wicked were present? Many of them, at any rate, believed. These things the evangelist says, confirming that Lazarus was dead. Why, pray, does He not take the sister along to meet Christ as He comes? He wishes to converse with Him privately and to report what had happened. But since He had brought her to good hopes, then he goes away and calls Mary, and she met Him, as the mourning was still at its height. Do you see how fervent her affection was? This is she of whom He said, “But Mary has chosen the good part” (Luke 10:42). How then, one might say, did this one appear more fervent? She was not more fervent; for the other did not hear [what she did], since she was weaker. For the one who had heard so much, she says again, “By this time there is a stench, for he has been dead four days.” But the other, though she had heard nothing, uttered nothing of the sort, but immediately believing says, “Lord, if You had been here, my brother would not have died.”

3. ^B Observe how much philosophy there is in these women, even if their judgment was weak. For upon seeing Christ, they do not immediately fall into dirges, nor into wails, nor into shrieks—which we do when we see certain acquaintances approaching in our mourning—but they immediately marvel at the Teacher. They both believed in Christ, to be sure, but not as it was fitting. For they did not know precisely, neither that He was God, nor that He did these things by His own power and authority—both of which things He taught them. That they did not know is clear both from their saying, “If You had been here, our brother would not have died,” and from their adding, “Whatever you ask of God, He will give you,” discussing it as if with some virtuous and esteemed person. But observe also what Christ says: “Your brother will rise again.” That for the time being overturns the “Whatever you ask.” For He did not say, “I will ask,” but what? “Your brother will rise again.” Therefore, the saying, “O woman, do you still look downward? I do not need the assistance of another, I do all things from Myself,” would have been very burdensome and would have disturbed the woman; but now, by saying “He will rise again,” He necessarily made the discourse balanced, and by what followed, He hinted at those things I have mentioned. ^C For when she said, “I know that he will rise again in the resurrection at the last day,” He, showing His authority more clearly, says, “I am the resurrection and the life,” declaring that He does not need the assistance of another, if indeed He is Himself the Life. But if He needs another, how could He be the resurrection and the life? But He did not say it so clearly; rather, He hinted at it. And again, when she said, “Whatever You ask,” He Himself says again, “He who believes in Me, though he may die, he shall live,” showing that He is the dispenser of good things, and it is from Him that one must ask. “And whoever lives and believes in Me shall never die.” Observe how He lifts up her mind. For this was not the only thing sought, to raise Lazarus, but it was necessary for both her and those present with her to learn of the resurrection. For this reason, He philosophizes through words before the resurrection. But if He is the resurrection and the life, He is not encompassed by place, but being present everywhere He knows how to heal. If then they had said as the centurion did, “Speak the word, and my servant shall be healed,” He would have done this; but since they called Him to them and asked Him to be present, for this reason He goes down, so as to raise them from their lowliness regarding Him, and He arrives at the place. Nevertheless, even while going down, He shows that even when absent He is able to heal; for this reason indeed He also delays. For the grace would not have appeared as given immediately, if the stench had not also proceeded forth. And how did the woman know of the impending resurrection? She had heard Christ saying many things about the resurrection, but nevertheless she desired to see it just then; and observe how she still turns downward. ^D For though she heard, “I am the resurrection and the life,” even so she did not say, “Raise him”; but what? “I believe that You are the Christ, the Son of God.” What then does Christ say to her? “He who believes in Me, though he may die, he shall live” (speaking of this death); “and whoever lives and believes in Me shall not die” (declaring that death). Since therefore “I am the resurrection,” do not be troubled if he has already died, but believe. For this is not death. For the time being He comforted her concerning what had happened, and offered hopes, both by saying that “He will rise again,” and by saying, “I am the resurrection”; and that even if he rises and dies again, he will suffer nothing. So it is not necessary to shudder at this death. What He says is such that neither has this man died, nor shall you die. Do you believe this? She says to Him, “Yes, Lord, I believe that You are the Christ, the Son of God, who is coming into the world.” It seems to me that the woman did not grasp what was said. But that she perceived that He was someone great, she realized; yet she did not understand the whole thing. For this reason, being asked a second thing, she answers a different thing. For the time being, however, she gained this: the ending of her mourning. For such is the power of the words of Christ. For this reason she offered what she could and He followed her up. For the goodwill toward the Teacher did not allow her to perceive things very clearly. So that along with the grace, the judgment of these women was also philosophical.

4. But now, along with other evils, this failing of women also prevails. For they make a demonstration in their laments and wails, baring their arms, tearing their hair, and making furrows along their cheeks. And they do this—some out of grief, others out of show and ambition, and others out of licentiousness—and they bare their arms even in the presence of men. What are you doing, O woman? Are you baring yourself indecently, tell me, in the middle of the marketplace, being a member of Christ, with men present in the marketplace? And you pull out your hair, and rend your garments, and make a loud wailing, and bring a chorus about you, and preserve the image of the Maenads, and do you not think you are offending God? How great a madness is this? Will the Gentiles not laugh? Will they not think our affairs are myths? For they will say: “There is no resurrection, but the things of the Christians are mockery, deceit, and conspiracy.”

^A If the deceased was a sinner and had offended God much, he must be wept for—or rather, not even wept for alone (for this is of no profit to him), but one must do whatever is possible to provide some consolation for him, such as almsgivings and offerings. But if he was a good man, one must rejoice all the more that he lies in safety, and has been delivered from the evils of the future; if he was young, that he was quickly snatched from the evils in the midst of which he lived; and if he was old, that he has departed after having enjoyed what he desired, though not without labor. Do you, while leaving these things behind, go and reason, inciting serving-maids to make lamentations, as if you were honoring the departed, which is the height of disgrace? For honor to the deceased is not weeping, neither is it wailing, but hymns and psalms and a very good life. ^B The one who has departed will go to be with the angels, even if no one is present at the funeral; but he who is evil, even if he has the whole city conveying him, will gain nothing from it.

Do you wish to honor the departed? Honor him in another way: by almsgivings, by acts of kindness, by liturgies. What is the profit from many wailings? I have heard of another grievous thing: that many women attract lovers through their wailings, preparing for themselves a reputation for kindness by the warmth of their lamentations. O diabolical invention! O satanic contrivance! How long shall we be earth and ashes? How long shall we be blood and flesh? Let us look up to the heavens; let us take ^C thought for spiritual things. How shall we be able to rebuke the Gentiles? How shall we discuss with them about the resurrection? How shall we live the rest of our philosophy in safety? Do you not know that death comes forth from grief? For grief darkens the perceptive eye of the soul, and does not allow one to see even what is necessary, but it works much harm. In that way, we offend God, and benefit neither ourselves nor the departed. In this way, we please God and gain good repute among men. For if we do not break down, He quickly takes away the remnants of grief; if we are indignant, He leaves us given over to grief. If we give thanks, we shall not grieve. And how is it possible, you ask, not to grieve when one has lost a daughter or a wife? I say, do not grieve, but do not do so beyond measure. ^D For if we reflect that God has taken her, that we had a husband or a son, and that we have taken in return consolation—for to be indignant is the lot of those seeking more than nature requires. “A human being was born, and is mortal; do you therefore grieve that what is according to nature has come to pass? Do you grieve that you have been given food to eat? Do you seek to live without this?” So it is with death; do not demand immortality, being yourself mortal. This has been determined once. Do not grieve, neither torment yourself, but bear what has been legislated for all. Grieve over sins; this is the best grieving, this is the greatest philosophy. Therefore, let us lament this perpetually, that we may attain the joy there, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

[GREEK COLUMN]

HOMILY LXIII

Cap. 11. v. 30. *Now Jesus was not yet come into the town, but he was still in that place where Martha had met him. 31. The Jews then who were with her,* etc.

1. Philosophy is a great good; and by philosophy I mean that which is among us. For the words and myths of those outside are nothing; nor do the myths themselves contain anything philosophical. For all things among them are done for the sake of glory. Philosophy, then, is a great good, and it returns to us its rewards from here. For he who despises wealth ^A already reaps the benefit from this, being delivered from superfluous and useless cares; and he who tramples upon glory already receives his reward from this, being servant to no one, but truly free with a genuine liberty. He who longs for heavenly things receives the recompense from this, deeming present things to be nothing, and easily mastering all sorrow. See, then, how this woman, philosophizing, received her reward from this. For when all were sitting by her as she mourned and lamented, she did not wait for the Teacher to come to her, nor did she maintain her dignity, nor was she held back by her grief. For, along with other miseries, those who mourn have this disease, wishing to be made much of in the presence of others. But she suffered nothing of this, but as soon as she heard, she goes quickly to him. But Jesus had not yet ^B come into the town. He was walking more slowly, that he might not seem to cast himself upon the miracle, but as being invited by them. Either the evangelist wishes to hint at this, or he shows that she ran in such a way as to anticipate his arrival. She comes, but not alone, dragging with her the Jews who were in the house. The sister had called her very wisely for this reason, so as not to disturb those who were gathered; nor did she tell her the cause, for otherwise many might have departed. But now, as though she were going to weep, all followed her; and perhaps by this he is again confirmed that Lazarus is dead. *And she fell at his feet.* She was more fervent than her sister. She did not feel ashamed before the throng, nor the suspicion which they had about him; (for there were many even of his enemies, who even said: *Could not this man, who opened the eyes of the blind man, have caused that this man also should not die?*) but she cast aside all mortal ^C considerations, with the Teacher present, and became occupied with one thing: the honor due to the Teacher. And what does she say? *Lord, if thou hadst been here, my brother would not have died.* What then does Christ do? He does not discourse with her for the present, nor does he say those things which he said to her sister (for a great crowd was present, and it was not the time for such words); but he only moderates and condescends, and confirming his human nature he weeps quietly, and defers the miracle for the moment. Since the miracle was great, and such as he had performed only rarely, and many were about to believe through it, in order that the omission of them might not be held against the crowds, and that they might lose nothing by its grandeur, he draws many witnesses to his condescension, so that he might not lose his catch, and he shows that which was of human nature; for he weeps and is troubled. For sorrow stirs up the emotion. Then, having rebuked the emotion (for the expression *He groaned in the spirit*, ^D this is it), he checked the agitation, and thus asks: *Where have ye laid him?* so that the inquiry might not be made amidst wailing. But why does he ask? Not wishing to cast himself forward, but to learn everything from them and to act as one being entreated, so as to free the miracle from every suspicion. They say to him: *Come and see. Jesus wept.* Do you see that no sign of resurrection had yet been shown, and he does not go there as one about to raise him, but as one about to weep? For that he appeared to be going as if he would mourn, and not as if he would raise him, the Jews themselves show, who even said: *Behold how he loved him!* But some of them said: *Could not this man, who opened the eyes of the blind man, have caused that this man also should not die?* Not even in their calamities did they cease from their wickedness. And yet what he is about to do is far more wonderful. For to stop death as it is approaching, to come and drive away that which has already seized him, is much greater. From those things, therefore, by which they ought to have marveled at his power, from these they calumniate him. For now they admit that he opened the eyes of the blind man; and whereas they ought to marvel on account of that, by this they also calumniate that one as not even having happened. And not only from this are they shown to be all corrupted; but also from the fact that he had not yet come, nor shown the sign, they anticipate him with accusations, not having awaited the end of the matter. Do you see how corrupted their judgment was?

2. He comes, therefore, to the tomb, and again he rebukes the emotion. And why does the evangelist zealously say up and down that he wept and that he groaned? That you may learn that he truly clothed himself in our nature. Since he is seen to say great things about himself more than the rest, he speaks much more humbly here in bodily matters. Whatever he said about death, therefore, was not like the others, that he was sorrowful, that he was in an agony; but quite the contrary, that he even cast them prostrate. Therefore he filled up there what was lacking here, by means of mourning. For discussing death, he says: *I have power to lay down my soul*; and he speaks nothing lowly there. For this reason they attach much that is human to him in his passion, by this showing that the things of the economy are true. And while Matthew [shows this] from the agony and the trouble and the sweat, this one confirms it from the mourning. Nor would he, if it were not of our nature, have been mastered by mourning once and twice. What then does Jesus? He makes no defense to them for their accusations; for what need was there to silence with words those about to suffer this very thing by his deeds immediately, which was less burdensome, and more capable of shaming them? But he says: *Take ye away the stone.* But how is it that he did not call [him] and cause him to stand forth while he was absent? Or rather, why did he not cause him to rise while the stone was lying upon him? For he who is able to raise the body...

^A by his voice, and to command it to move again to show itself, would have much more easily been able to move the stone by that same voice. Why then did he not do it while he was absent? Why did he not do it at all? ^B To make them witnesses of the miracle; so that they might not say, as they did also in the case of the blind man, "This is he," or "This is not he." For the hands, and the fact of their having come to the tomb, were witnesses that he is the very same. ^C So that if they had not come there, they would have been likely to think that it was a phantom, or that it was someone else and not he whom they saw. Now, however, because they came to the tomb, and removed the stone, and were commanded to loosen the bound man from his bonds, and because the friends who brought him from the tomb recognized him by his grave-clothes, and because the sisters did not depart, and because the one said, "He stinketh: for he is four days old"—all these things were abundantly able to restrain the wicked from disbelieving the miracle itself. ^D Therefore he commands them to remove the stone from the tomb, showing that he himself is the one who raises him; therefore he also asks, "Where have you laid him?" so that those who had said, "Come and see," and who had led him there, might not be able to say that someone else had been raised; so that both the voice and the hands might testify—the voice by saying, "Come and see," the hands by lifting the stone and loosening the grave-clothes; and also the sight and the hearing—the one by hearing the voice, the other by seeing him come forth; and the sense of smell also as a witness, which perceived the odor; "He stinketh," he says, "for he is four days dead."

Rightly, therefore, I said that the woman did not understand this saying of Christ: "Even if he is dead, he shall live." See therefore what she says now, as if the thing could no longer happen because of the length of time. For it was a stupendous thing to raise a body that was four days dead and corrupt. To the disciples, indeed, he said, "That the Son of God may be glorified," speaking of himself; but to the woman he says, "You shall see the glory of God," speaking of the Father. Do you see how the difference in the hearers is the cause of the variation in his speech? He calls to mind the things he had said to the woman, as if to rebuke her, because she had forgotten; or since he did not want to strike the bystanders with terror, he says placidly: ^A 40. "Did I not say to you, if you believe, you shall see the glory of God?"

3. How great a good is faith. How much more outstanding the apostles are than the philosophers.

Faith is, therefore, a great good, truly a great one, and the cause of many blessings; so that men are able to perform the works of God in his name. For, "If you have faith," he says, "you shall say to this mountain, 'Move from here,' and it shall move" (Matt. XVII, 20); and again, "He who believes in me, the works that I do, he also shall do, and greater than these shall he do" (John XIV, 12). What is greater? Those things which the disciples did afterwards. For the shadow of Peter raised the dead (Acts V, 15). For thus the power of Christ was proclaimed more effectively. Since it was not so wonderful for him to perform miracles while living, as it was for others to be able to perform greater ones in his name after his death. For that was an undoubted proof of his resurrection; which, if it had been seen by all, would not have been believed in the same way; for they could have said it was a phantom; but because they saw that far greater signs were being done by his name alone than when he was living among men, they could not deny their faith, unless they were utterly senseless. Faith, therefore, is a great good ^B when it proceeds from a fervent soul, from great love, from an ardent heart. This shows us to be philosophers; this uncovers human vileness, and, putting aside reasoning, it philosophizes about heavenly things; or rather, it grasps and directs those things which human wisdom cannot find. Let us, therefore, cling to this, and not commit ourselves to reasoning. Why, I ask, were the Gentiles able to find nothing? Did they not know all that external wisdom? Why were the fishermen and tentmakers unable to be surpassed? Was it not because those had committed everything to reasoning, while these had committed it to faith? Therefore, they far surpassed Plato and Pythagoras and all the wanderers in general; they conquered the astrologers, the mathematicians, the geometers, the arithmeticians, and those instructed in every discipline, ^C and were proved superior to them; so that these seem to be the true philosophers, while those appear to be fools and delirious. For observe, these said that the soul is immortal, and not only said it, but persuaded others of it. But those others first did not know what it was; and after they found it, and distinguished it from the body, they were divided among themselves, some saying it was incorporeal, others that it was a body, and that it was dissolved with the body. Likewise, they said the heaven was animate and a god; but the fishermen both said and persuaded that it was the work of God. But it is not surprising that the Gentiles use reasoning; but that those who seem to be believers are found to be soul-less/animal-like, this is worthy of lament. ^D Therefore these also wandered, and some say that they know God as God knows himself, which not even one of the Gentiles dared to say; others say that God cannot beget without passion, and they attribute no more to him than to men; others say that a virtuous life or a right conduct is of no benefit. But it is not permitted to refute these for the time being.

4. Faith is of no benefit to the wicked. Against adulterers.

Moreover, that right faith is of no benefit if the life is corrupt, both Christ and Paul declare, who care for this most of all; Christ, when he teaches thus: "Not everyone who says to me, 'Lord, Lord,' shall enter into the kingdom of heaven" (Matt. VII, 21); and again, "Many shall say to me in that day, 'Lord, have we not prophesied in your name?' And then I will confess to them, 'I do not know you; depart from me, you who work iniquity'" (Ibid. vv. 22, 23). For those who do not attend to themselves often easily decline into wickedness, even if they have the right faith. But Paul, writing to the Hebrews, says these things and warns: "Pursue peace with all, and sanctification, without which no one shall see the Lord" (Hebr. XII, 14). He calls chastity sanctification, so that each one may be content with his own wife, and not approach another. For he who is not content with his own cannot be saved; but he must perish, even if he is instructed in a thousand good works. For it is impossible for an adulterer to enter into the kingdom of heaven; or rather, that is no longer fornication, but adultery. For just as a woman who is attached to a man, if she sleeps with another, is an adulteress; so he who is attached to a wife, if he has another, is an adulterer. He, indeed, shall not be an heir of the kingdom of heaven.

...and falls into Gehenna. Hear what Christ says regarding these: *Their worm shall not die, and the fire shall not be quenched* (Mark 9:45). For there is no forgiveness for him who, having a wife and such comfort, commits an outrage by taking another; for this is now incontinence. ^A And if many abstain even from their own wives when there is a season of fasting or prayer, how much fire does he heap upon himself who is not contented even with her, but mingles with another? If it is not permitted for one who has put away and cast out his own wife to mingle with another—for this is adultery—how great a wickedness does he commit who brings in another while his wife is still within? Let no person, therefore, allow this disease to remain in the soul, but let him pull it up by the roots. He does not wrong his wife so much as he wrongs himself. For this sin is so grave and unpardonable that, if a woman be separated from a pagan, when he does not wish it, God does not punish the woman; but if she be separated from a fornicator, it is no longer so. Do you see how great an evil this is? For, He says, if any faithful woman has an unfaithful husband, and he is well-pleased to live with her, let her not leave him (1 Cor. 7:13). But regarding a harlot, it is not so; but what? If any man puts away his wife, except for the cause of fornication, he makes her to commit adultery (Matt. 5:32). For if intercourse makes one body, he who mingles with a harlot must become one body. How then will the modest woman receive him, being a member of Christ? Or how will she join to herself the member of a harlot? And consider the excess: she who dwells with an unfaithful one is not unclean (*For the unfaithful husband is sanctified in the wife*, He says (1 Cor. 7:14)); but in the case of the harlot, it is not so; but what? ^B *Shall I then take the members of Christ and make them members of a harlot?* (Ibid. 6:15). There, the sanctification remains even while the other dwells with her, and it does not depart; but here, it departs. For fornication is a terrible thing, a terrible thing, and produces an undying punishment. And here, too, it drags in ten thousand evils. For such a person is compelled to live a wretched and miserable life, and is in no better state than those who are being punished, creeping into another's house with much fear and trembling, and suspecting everyone alike—both servants and free. Therefore, I beseech you, hasten to be delivered from this disease. But if you will not be persuaded, do not set foot in these sacred porches. For sheep filled with the mange and teeming with disease ought not to herd with those that are healthy, but should be driven from the flock until they cast off the disease. For we have become members of Christ; let us not, then, become members of a harlot. This place is not a brothel, but a church. And if you have the members of a harlot, do not stand in the church, so that you do not outrage the place. For if there were no Gehenna, if there were no punishment, after those vows and those bridal torches, after the lawful marriage bed, after the procreation of children, after the communion, how will you endure being joined to another? How are you not ashamed, nor do you blush? Do you not know that those who, after the death of their own wives, bring in another, are condemned by many, even though the act has no punishment attached to it? But you introduce another while your wife is yet alive. And of how much lust is this not a sign? Learn what has been said regarding such persons: *Their worm*, He says, *shall not die, and the fire shall not be quenched* (Mark 9:45). Tremble at the threat, fear the punishment. The pleasure here is not as great as the punishment there. But may it never be that anyone becomes liable to that punishment; rather, let us practice holiness to see Christ, and to attain the promised goods: which may it be granted that we all enjoy, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, be glory together with the Holy Spirit, to the ages of the ages. Amen.

HOMILY LXIV

Chap. 11: v. 41. *Jesus however, lifting up His eyes, said: Father, I give thee thanks, for thou hast heard me. 42. I knew that thou always hearest me; but because of the multitude which stands about I said it, and so forth.*

1. Christ speaks humbly often; why? Because, as I have often said, this I will say now, that Christ does not look so much to His own dignity as to our salvation; nor [does He look to] how He might speak something great, but how He might be able to draw us to Himself. Therefore, the things that are high and great are few, and even these are hidden; and the lowly and common things flow abundantly in His discourses. Since men were drawn more by these, He dwells on them, and neither does He utter them entirely—so that those who come after may not be harmed—nor does He keep them silent—so that those who were present then might not be scandalized. For those who have advanced beyond that lowliness, even from one high doctrine, will be able to descry the whole; but those who are always lowly, if they did not hear these things often, would not have approached at all. At any rate, not even after such things do they remain [attentive], but they even stone and persecute, and attempt to kill, and call Him a blasphemer; and whenever He makes Himself equal to God, they say thus: *This man blasphemes*; but when He says, *Thy sins are forgiven thee*, they even call Him possessed of a demon; just as when He [says He is] superior to death, the hearer of His words—or when He says, *I am in the Father, and the Father in me*—they abandon Him; and they are scandalized again, when He says He has descended from heaven. If, then, they could not bear these things when spoken rarely, had He been high in all His discourse and had it been woven thus, they would scarcely have attended to Him. When, at any rate, He says, *As the Father has commanded me, so I speak*; and that *I have not come of myself*, then they believe. And that then [they believe], it is evident from the evangelist noting this and saying that, *As He spoke these things, many believed in Him*. If, then, to speak humbly drew men to faith, and to speak high things turned them away, how is it not the height of folly not to reason that the cause of all the lowly words is that they were spoken for the sake of the hearers? For when He wished to say something great elsewhere, He kept silent, adding this reason and saying: *But lest we should scandalize them, cast*...

^A into the sea. And this is what He does here. For after saying, *I knew that you always hear me*, He added: *But because of the crowd standing around, I said it, so that they may believe*. Is this our own, or a human estimation? When someone is unwilling to be persuaded by what is written, and they are scandalized by the lofty things, hearing Christ say that He speaks humbly for this reason, that they might not be scandalized—how then can one suspect that He speaks from the necessity of His nature, and not by some condescension? So too elsewhere, a voice having been brought down from above, He says: *This voice has not come for my sake, but for your sake* (John 12:30). Though it is permitted for high things to be spoken by One about Himself, it is not permissible for one of lowly or abject status to speak of himself in great and sublime terms. The former act happens by way of an accommodation, to adapt to the imbecility of those who hear; or rather, to teach them to practice humility, and to know that He is truly clothed in flesh; and also to teach the listeners not to speak greatly of themselves at any time; and because He was thought by them to be an adversary of God, and because it was not believed that He came from God, and because they suspected Him of dissolving the Law, and because the listeners themselves looked upon Him with envy and held Him in hatred, because He said He was equal to God. But for one who is lowly and abject to speak sublime things of Himself, there can be no consistent cause, but it is entirely ascribed to arrogance and impudence, and an audacity worthy of no pardon. Why then does He speak humbly, He who is of that ineffable and great substance? Both for the reasons we have mentioned, and lest He should be thought to be unbegotten. For even Paul seems to have feared something of this sort. Therefore he says: *Except for Him who subjected all things to Him* (1 Cor. 15:27). For even to think this would be impious.

^B Christ is of the same substance as the Father. For if He were lesser than the Father and of another substance, would He not have done all things, so as not to be thought such? But now He does the opposite, saying: *If I do not the works of my Father, do not believe me* (John 10:37). And when He says: *I am in the Father, and the Father is in me*, He hints at equality to us. For it would have been necessary for Him to avert that opinion with vehemence, if He were lesser, and never to say: *I in the Father and the Father in me*; and, *We are one*; or, *He who sees me, sees also the Father*. For when the discourse was about power, He said: *I and the Father are one* (John 10:30 and 38); and when about power, *For as the Father raises the dead and gives them life, so also the Son gives life to whom He wills* (John 5:21). Which He could not do if He were of another substance. But even if He could, it should not have been said, lest they suspect Him of being of one and the same substance. For if, lest they suspect Him of being an adversary of God ^C, He often speaks even those things that are not fitting for Him, much more then was it necessary to do so. But now, when He says: *That they may honor the Son, just as they honor the Father* (John 5:23); and, *The works which He does, I also do in like manner* (John 5:19); and that He Himself is the resurrection and the life and the light of the world—these are the words of One equating Himself to the Father, and confirming the suspicion which they had. Do you see how He clears Himself when accused of breaking the Law; but as for the opinion of equality with the Father, He not only does not take it away, but confirms it. Thus, when they said: *Because you blaspheme and make yourself God* (John 10:33), He established that very thing from the works He had spoken of.

^D Why Christ prayed. He did not have need of prayers. He showed humility in words, and power in deeds. But why do I say the Son did this, when the Father, who did not assume flesh, does the same? For He too suffered many humble things to be said of Himself for the salvation of the hearers. For that: *Adam, where are you?* (Gen. 3:9)? And that: *That I may know if they fulfill it according to their cry* (Gen. 18:21); and, *Now I know that you fear God* (Gen. 22:12); and, *If perhaps they might hear* (Ezek. 12:3); and the question of whether it is so (Deut. 5:29)? And, *There is none like You among the gods, O Lord*; and if one collects many other such things in the old Law, they will be found unworthy of the majesty of God. And it was said concerning Ahab: *Who will deceive Ahab for me?* (1 Kings 22:20). And the fact that by comparison with the gods of the gentiles He always sets Himself above them—all these things are unworthy of God, but by another way they are worthy of Him. For He is so benign that He disregards words consistent with His dignity for the sake of our salvation. Indeed, even the fact that He became man, and took the form of a servant, and that He speaks lowly words, and is dressed in a lowly manner, is unworthy of Him if one looks at His majesty; but it is worthy if one reflects upon the ineffable riches of His benignity. There is also another cause for the humility of the words. What is this? Because they knew and confessed the Father, but they did not know Him. Therefore He frequently takes refuge in the Father, because He was a matter of confession, as if He Himself were not yet worthy of faith; not because of Himself, but because of the foolishness and imbecility of the hearers. Therefore He prays and says: *Father, I give you thanks, because you heard me*. For if He gives life to whom He wills, and gives life as the Father does, why does He pray? But it is now time to come to the passage. *They took away therefore the stone where the dead man was lying. And Jesus, lifting up His eyes to heaven, said: Father, I give you thanks, for you heard me. And I knew that you always hear me; but because of the crowd standing around I said it, so that they may believe that you sent me*. Let us question the heretic: did He obtain grace through prayers and thus raise the dead? How then did He perform other works without prayers, as when He said: *I say to you, spirit, go out from him* (Mark 9:25); and, *I will, be cleansed* (Mark 1:41); and, *Take up your bed* (John 5:8); and, *Your sins are forgiven you* (Matt. 9:2); and to the sea, *Be silent, be muzzled* (Mark 4:39)? What more do you have than the apostles, if He Himself also works through prayers? Nay, even they did not do everything through prayers, but often used the name of Jesus without prayers. If His name had such virtue, how could He Himself have need of prayers? If He had needed prayers, His name clearly would not have had that power. When He made man, what prayers did He use? Is there not much equality there? *Let us make*, He says, *man* (Gen. 1:26). But what of His being in need of prayer? We see also what the prayer is: *Father, I give you thanks, that you heard me*. So He prayed in this way? In some manuscripts it is thus: *For since it is clear from these very things that they were scandalized by the lofty things, and since Christ Himself says, I speak lowly things* [alt-version omitted]

^A For even before saying anything, He says, *I thank thee*, showing that He does not need prayer. *But I knew that thou hearest me always.* He said this, not as though He Himself were powerless, but because there is one will. For what reason did He assume the form of prayer? Do not hear it from me, but hear Him saying: *Because of the multitude which standeth around, that they may believe that thou hast sent me.* He did not say, "That they may believe that I am inferior; that I have need of an impulse from above; that without prayer I am unable to perform [a miracle]"; but, *That thou hast sent me.* For prayer signifies all these things, if we take it simply. He did not say, "Thou hast sent me, the weak one, the one who has acknowledged [my] servitude, the one who does nothing of myself"; but, leaving all these things behind, that you might suspect none of these, He puts the true cause of the prayer: that they might not think me an adversary to God ^B [385] that they might not say, "He is not from God"; that I might show the work being done according to Thy will; as if to say, "If I were an adversary to God, the thing that is being done would not have proceeded." But the expression, *Thou hearest me*, is said even of friends, and of equals. *I knew that thou hearest me always*; that is, "For my will to come to pass, I do not need prayer, but [I do so] that they might be convinced that to Thee and me there is one will." Why then did He pray? For the sake of the infirm and the denser [sort]. And having said these things, He cried with a loud voice.

For why did He not say, "In the name of my Father, come forth"? Why did He not say, "Raise him, O Father"? But, leaving all these things behind and assuming the form of one praying, He demonstrates His authority through the events themselves. Because this also is of His wisdom: to demonstrate condescension through words, but authority through works. For since they had nothing else to reproach Him with, except that He is not from God, and thus they were deceiving the many; for this reason, with emphasis, He demonstrates this both by what He says and in the manner that their infirmity required. For it was possible even in another way to show the harmony with His own dignity; but the crowd could not ascend so high. And He says: *Lazarus, come forth.* This is what He was saying: *The hour is coming, in the which all that are in the graves shall hear the voice of the Son of God, and those who hear shall live.* For so that you might not imagine that He received the energy from another, He taught you this earlier, and demonstrated it through the works. And He did not say, "Rise," but, *Come forth*, as though conversing with a living person, to him who had died.

3. What could be equal to this authority? But if He does not do this by His own power, what more will He have than the apostles, who say: *Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?* (Acts iii, 12). For if, not doing it by His own power, He did not add this which the apostles said concerning themselves, those [apostles] would somehow be more philosophical in pushing away the glory. And elsewhere: *Men, why do ye these things? We also are men of like passions with you* (Ibid. xiv, 14). Then the apostles, because they did nothing of themselves, said these things so as to persuade [others] of this; but He, having such glory concerning Himself, would He not have removed the suspicion, if He were not doing it by His own authority? And who would say this? And yet Christ does the opposite, saying: *Because of the people that standeth by I said it, that they may believe.* So if they believed, there was no need ^C of prayer. But if praying was not unworthy of Him, why does He attribute the cause to them? And why did He not say, "That they may believe that I am not equal to Thee"? For it was necessary because of the suspicion to arrive at this. But when He was suspected of violating the law, He set down the very words, even without them saying anything: *Think not that I am come to destroy the law*; but here He arrests the suspicion. In general, what was the need of such a circuitous way and of riddles? For it sufficed to say, "I am not equal," and to be done with it. What then? Did He not say, [386] He says, "That I do not do my own will"? But even this was said in a veiled manner, and towards their infirmity, and from the same cause, from which the prayer happened also.

What is it, *Thou hearest me*? That is, "That there is nothing contrary of me toward Thee." Just as then, *That thou hearest me* is not that of one declaring that He Himself was not able; (for if this were so, it would not be weakness only, but also ignorance, if indeed before praying He did not know that God was about to assent; but if He did not know, how was He saying, *I go that I may wake him*; and He did not say, "I go that I may pray to the Father that He may wake him"?) just as therefore this is not weakness ^D but [an expression] of unity of mind; so too [is] the, *Thou hearest me always.* Either this is therefore what is to be said, or that it was spoken towards their suspicion. If therefore He neither did not know, nor was [He] weak, it is evident that for this reason He utters such humble words, so that you, even from the excess, might be persuaded and compelled to confess that it is not of His dignity, but of His condescension. What then of the enemies of the truth? He did not say the *Thou hearest me* because of the infirmity of the hearers, they say, but to show [His] superiority. And yet this was not to show superiority, but to humble Himself exceedingly, and to declare that He has nothing more than a man. For praying is not of those who are according to God, nor according to a co-throne.

Do you see that He came to this from nowhere else, but because of their unbelief? Observe, therefore, the work itself testifying to Him the authority. He called, and the deceased came forth having been bound. Then, so that the thing might not seem to be a phantom (for the walking out bound seemed to be no less a miracle than the rising), He commanded Him to be loosed, so that even by touching [him], and coming near, they might see that it is truly he. And He says: *Let him go.* Did you see the absence of vainglory? He does not bring him along, nor does He command him to walk about with Him, so that He might not seem to some to be showing off; thus He knew how to be moderate. But when the sign had happened, some were wondering; others went and reported it to the Pharisees. What then did they? Needing to be struck with wonder and to marvel, they deliberate to kill Him, the One who had raised the dead. Oh, the folly! They thought that they would deliver to death Him who had prevailed over death in the bodies of others. And they say: *What do we, for this man doeth many signs?* They still call Him man, those who had received such a proof of His divinity. *What do we?* It was necessary to believe and to be healed, and to worship, and to no longer think [Him a] man. *If we let him thus alone... the Romans shall come and take away both our place and nation.* What is it that they are deliberating to do? They wish to incite the people, for they are about to be in danger upon the suspicion of tyranny. For if, He says, the Romans learn that He is drawing the crowds...

359 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE ^A when they were thus, "The Romans will come, and take away both our nation and place." What do they deliberate to do? They want to stir up the people, so that he will be in danger because of the suspicion of tyranny. If the Romans learn that he is leading the crowd around, they will hold us suspect, and will come and take away our city. Why, I ask? Was he teaching defection? Did he not command to give tribute to Caesar? Was it not when you wanted to make him king that he fled? Did he not lead a lowly life without pride, without a house and other things of this kind? These things they were saying, not fearing, but envying. But that happened which they least expected, and they took both the nation and the city, because they themselves had killed Christ. His deeds were far from all suspicion. For he who healed the sick, who taught the best way of life, and commanded to obey the princes, he was not affecting, but repelling tyranny. But, they say, we conjecture this from the things above. But they themselves were teaching defection, he otherwise. Do you see ^B that those sayings were a pretense? For what similar thing was he showing? Was he surrounded by bodyguards? Was he drawing chariots? Was he not going about in solitudes? But lest they seem to be saying these things out of the disease of their own mind, they say the whole city is in danger, and that plots are being prepared against the republic, and that they fear for the extremes. These were not the cause of captivity for you; but things contrary to these, both this and the Babylonian, and that which happened under Antiochus, brought it forth: not because there were worshippers of God among you, but because you were unjust and provoking God; this betrayed you. But such is the nature of envy: it allows one to see nothing decent, with the mind once blinded. Did not Christ teach to be meek? Did not he teach to turn the other cheek when struck on the right? Did not he teach to tolerate those who inflict injury? Did not he teach to show a greater spirit for suffering evils than others for doing evils? Are these the things of one affecting tyranny? Are they not rather of one repelling it?

^C 4. But as I said, envy is a terrible thing and full of hypocrisy. This has filled the world with ten thousand evils; from this disease the courts of those being judged are filled; from this comes the love of glory and money; from this comes avarice and arrogance; from here the roads have foul robbers, and the sea has pirates; from here are the murders throughout the world, from here our race is divided. Whatever evil you see, you would see it from this; this has also broken into the Churches; this has worked the ten thousand evils from above; this gave birth to avarice; this disease has turned things upside down, and corrupted justice ("For gifts," he says, "blind the eyes of the wise, and as a muzzle on the mouth, turns away rebukes"); this makes slaves instead of free men; about this we discuss every day, and nothing more ^D happens. We become worse than beasts, we snatch orphans, we strip widows, we wrong the poor, we add woe upon woe. Alas! that the godly has perished from the earth. And it is for us to mourn from now on; or rather, this must be said every day. We accomplish nothing in prayers, nothing in counsels and exhortations; it remains, therefore, to weep. This Christ also did; having exhorted those in Jerusalem much, as they gained nothing, he wept for their blindness. This the prophets also do; this let us also do now. The time is now for lamentation, and tears, and wailing. It is timely for us now to say, "Call the mourning women, and send to the wise, and let them utter." Perhaps thus we will be able to cast out the disease of those building the bright houses, of those surrounding themselves with fields from robbery.

It is timely to mourn; but you also join me in the lamentations, you who have been stripped and wronged; with your lamentations bring down my tears. But mourning, let us not mourn ourselves, but them; they did not wrong you, but they destroyed themselves. For you have the kingdom of heaven instead of the injustice; they, however, hell instead of gain. For this reason it is better to be wronged and not to wrong. Let us mourn them a lamentation, not the human one, but the one from the divine Scriptures, which the prophets also lamented. Let us mourn bitterly with Isaiah, and say: "Woe to those who join house to house, and bring field near, so that they may take away from their neighbor; will you dwell alone on the earth? Great and beautiful houses, and there will be no one dwelling in them." Let us mourn with Nahum, and say with him: "Woe to him who builds his house to a height!" or rather let us mourn them, just as Christ did then, saying: "Woe to you rich! for you have received your reward, and your consolation." Thus, I ask, let us not cease mourning; but if we are not ashamed, let us also beat our breasts for the sloth of our brothers. Let us not weep for the one already dead, but let us weep for the robber, the greedy, the avaricious, the insatiable. Why do we mourn the dead, for whom there is nothing left to accomplish? Let us mourn these, for whom there is no change. But while we are mourning, perhaps they are laughing. But this too is worthy of lamentation, that they laugh at things for which it is time to mourn. For if they were suffering something from our lamentations, it would be necessary to cease lamenting as if they were about to be corrected; since, however, they are disposed insensibly, let us remain weeping, not those who are rich simply, but the avaricious, the greedy, the robbers. Wealth is not an evil (for it is possible to use it for need, when we spend it on those in need); but avarice is an evil, procuring immortal punishments. Let us mourn, therefore. For perhaps there will be some correction; if even those who have fallen do not escape, at least others will not fall into the terrible thing, but will guard themselves. And may it be that they too be freed from the disease, and that none of us ever fall into it, so that we may all together attain the promised goods, by the grace and kindness of our Lord Jesus Christ, to whom is glory for ever and ever. Amen.

[index: entries preserved] HOMILY LXV. LXV. in that snare, which they hid, their foot is caught (Ps. 9:16). This happened to the Jews. For they themselves were saying that Jesus must be killed, lest the Romans come and take away their nation and city. After they killed him, they suffered these things: in that snare, which they had prepared for themselves, their foot was caught. For this happened to the Jews. For they wanted to kill Jesus, lest the Romans come and take away their nation and city. Afterwards, however, when they had killed him, these things happened: they themselves were caught in the snare which they had stirred up for themselves.

^A They did those things to escape, and yet, having done them, they did not escape. Nay, the One who was slain is in the heavens, but those who slew Him inherit Gehenna, even though they did not consider these things; but what did they do? "They wished," he says, "from that day to put Him to death." For they said: "The Romans will come and take away our nation." Then one of them, Caiaphas, being high priest that year, said—being more shameless than the rest—“You know nothing at all.” What those men were debating and bringing forward in the form of a council (for they said, "What are we doing?"), this man proclaimed shamelessly and with naked head and with effrontery. For what does he say? "You know nothing at all, nor do you consider that it is expedient that one man should die for the people, and not that the whole nation should perish." And he did not say this of himself, but, being high priest, he prophesied. Do you see what power the high-priestly authority has? Since he had been deemed worthy, in any way, of the high priesthood, although he was unworthy of the office, he prophesied, not knowing what he said; and the grace only used his mouth, but did not touch his petty heart. Many others, at any rate, who were unworthy—Nebuchadnezzar, Pharaoh, Balaam—also spoke of things to come; and the cause in all is clear. ^B But what he says is of this sort: "You sit here, and you pay even more sluggish attention to the matter, and you do not know how to disregard the safety of one man for the sake of the common good." See what power the Spirit has; from a wicked mind He was able to bring forth words pregnant with wondrous prophecy. The evangelist calls the nations the "children of God" from what was to be; just as he says of the Lord Himself: "And other sheep I have," calling them also from what was to be. And what is, "He was high priest that year"? Among the other things, this too had become corrupted. For they no longer exercised the priesthood for the whole time of their lives, but for a year, from the time that the offices became venal. Nevertheless, even so, the Spirit was still present. But when they lifted their hands against Christ, at that moment He abandoned them and passed over to the apostles. And the rending of the veil signified this, as well as the voice of Christ saying: "Behold, your house is left unto you desolate." And Josephus, living a short time later, said that certain angels, who were still staying, departed from them because they would not change. For as long as the vineyard stood, all things were being performed; but when they killed the heir, it was no longer so, but they perished; and as if God took a bright garment from an unprofitable servant—the Jews—and gave it to the grateful servants who were from the nations, having left those others desolate and naked. Nor was this a small thing, that even the enemy should prophesy these things. This could have persuaded even the others. For according to his own intention, it turned out otherwise. For since He died, for this reason the faithful were freed from the coming punishment. ^C What is, "That He might gather together those who are near and those who are far"? He made them one body. He who sits in Rome considers the Indians to be his members. What is equal to this gathering? And Christ is the head of all. "From that day they consulted together that they might kill Him." And yet they were seeking to do so before. For it says: "For this reason the Jews were seeking to kill Him"; and, "Why do you seek to kill Me?" But then indeed they sought it, but now they confirmed the intention, and they used the matter as a deed. "Jesus walked no longer openly in Judea." Again He saves Himself in a human way, and He does this continuously.

2. I have stated the reason why He often departed and withdrew. And now He dwells near the desert in Ephraim, and remained there with His disciples. How do you think the disciples were troubled, seeing Him saving Himself in a human way? No one followed Him thereafter. For the feast being near, everyone was running to Jerusalem; but they, when all were rejoicing and celebrating, were then hiding, then were in danger; yet they remained. For even in Galilee, the Passover and the Feast of Tabernacles being at hand, they were hiding; and again after this, the feast being near, by fleeing and hiding alone of all the others with the Master, they demonstrated their affection. From this, Luke says He said: "I have remained with you in My temptations." He said these things, showing that it is by the support of His grace that they are strengthened. And many from the country went up to purify themselves. And the chief priests and the Pharisees gave orders that they should seize Him. ^D A marvelous purification, with a murderous intention, with a man-slaying mind, with bloodstained hands. And they said: "Do you think that He will not come to the feast?" Through the Passover, they were plotting, and they made the time of the feast a time of slaughter; that is to say: "He must fall into our hands here, as the occasion calls Him." O the impiety! When there was need of more piety, and to release those who were gripped by the final requirements, they then attempt to hunt down the One who had wronged no one. And yet, having already done this, they not only profited nothing, but they also became laughable. For this reason, He frequently falling into their hands escapes, and He holds back those who are plotting to kill Him and makes them perplexed, wishing to pierce them with the demonstration of His power; and so that when they should take Him, they might learn that it was not by His own strength, but by His concession that the event occurred. For not even then were they able to seize Him, even though Bethany was near; and even when they did seize Him, He cast them down backwards. "Six days before the Passover, Jesus came to Bethany, where Lazarus was; and He was dining with them, and Martha was serving, and Lazarus was eating." This was a sign of the genuine resurrection, that after many days one both lived and ate. Whence it is clear that the meal was in her house; for as friends and those beloved, they receive Jesus. Some, however, say that this happened in a strange house. But Mary did not serve; for she was a disciple. Again here, she acts more spiritually. For she was not serving as one who had been invited, nor was she performing the common service; but she centers her honor on Him alone; and she approaches not as to a human, but as to God. For it was for this reason that she poured out the perfume, and wiped it with the hairs of her head, which were things not belonging to one having such an opinion about Him as the many had.

^A But did He rebuke Judas, under the pretext of piety? What then does Christ say? "She hath wrought a good work upon me for my burial." Why then did He not rebuke the disciple, as the evangelist says, because of his theft? He wished by His own patience to lead him to shame. That He knew him to be a traitor is evident, for He had already rebuked him often, as when He said, "Not all believe" (John 6:65), and, "One of you is a devil" (Ibid. v. 71). He indicated, therefore, that He knew him to be a traitor, but He did not openly rebuke him, but indulged him, as He wished to recall him from his purpose. How then does another say that all the disciples spoke thus (Matt. 26:8)? Both they and he; but they were not of the same mind.

Why Christ entrusted the purse to a thief. If any one asks why He entrusted the purse of the poor to a thief, and made an avaricious man his steward, we reply that only God knows the hidden mystery; but if one must say something by way of conjecture, it is this: that He might remove every ground of excuse. For he could not say that he did it out of a love for money, since he could have satisfied his greed from the purse, but it was out of immense wickedness, which Christ wished to hold in check, using great indulgence toward him. For this reason ^B He did not rebuke him as he was stealing, although He was not ignorant, obstructing his wicked greed and removing every excuse. "Suffer her," He says, "for she hath wrought this against the day of my burial." Again He admonishes the traitor, when He mentions the burial. But the warning did not move him, nor did this word soften him, although it could have moved him to pity; as if He had said: I am troublesome and burdensome; but wait a while, and I shall depart. For He looked toward this when He said, "Me ye have not always." But nothing of these things bent the fierce and furious man, even though He said and did many other things, washed his feet that night, and made him a sharer at the table, which can soothe even the souls of robbers; and spoke other words which could have softened even stone. And these things happened not long before, but on that very day, lest time should bring them into oblivion. But he persisted against everything.

Avarice is worse than a wild beast. For avarice is a grave thing, a grave thing indeed, which blinds the eyes and ears, and makes men fiercer than wild beasts: it suffers one to take thought for neither conscience, nor friendship, nor society, nor one’s own salvation; but turning one away from all things at once, it reduces those it captures to slavery, as a most severe mistress. And what is worse in this harsh slavery is that she persuades them that they owe her thanks; and the more one serves her, the more the pleasure increases: and hence an incurable disease is born. Hence this wild beast is difficult to hunt; this made Giezi, from a disciple and prophet, a leper; this destroyed Ananias; this made Judas a traitor; this corrupted the princes of the Jews, who took bribes and became partners of thieves; this brought on many wars, filled ways with blood, and cities with sorrows and groans; this made dinners impure, and tables ^C execrable, and filled foods with iniquity. For this reason Paul called it the servitude of idols (Coloss. 3:5). But not even so did it deter.

But why does he say idolatry? Many possess riches, and dare not use them, but consecrate them, and transmit them untouched to their descendants, and to their successors, as if they were offerings dedicated to God which they dare not touch. If at any time they are forced to use them, they are affected as if they were doing an illicit thing. Otherwise, as if some Gentile were worshipping an idol, so you guard the gold with doors and bolts, and set up the chest for a temple, and deposit it in golden vessels. But do you not worship the idol as he does? Yet you show it every kind of worship. Such a man would sooner hand over his eyes and soul than that idol. This is what lovers of gold do. But, you will say, I do not worship gold. Neither does he worship the idol, but the indwelling demon. So also do you, even if you do not worship the gold, worship that demon which flies into your soul from the sight and lust of gold. For the love of money is worse than a demon, to which many more yield than others do to idols. For these do not obey in many things; but those yield in all things, and obey whatever it suggests to be done. What does avarice say? Be an enemy and foe to all, forget nature. Contemn God, sacrifice yourself to me: and they obey it in all things. To idols indeed oxen and sheep are sacrificed: but avarice says, Sacrifice your soul to me: and the avaricious man does so. Do you see what kind of altars it has? What kind of sacrifices it receives? The avaricious shall not possess the kingdom of God (1 Cor. 6:10): and yet they fear nothing. And yet this lust is the most infirm of all. For it is neither innate, nor natural: otherwise it would have been with us from the beginning: but at the beginning gold was not, nor did anyone love gold. But if you will, I will say whence the evil crept in. Each, having envied those who had gone before, increased the disease, and he who had gone before incites even the unwilling. For when they see splendid houses, the abundance of fields, flocks of servants, silver vessels, and a great pile of garments, they do everything so as to exceed them: so that the first become the cause of desire for the second, and these for those that follow. But if they had wished to act with moderation, they would not have been teachers to others; indeed, there is no excuse even for them. For there are others who despise money. And who despises it, you will say? For what is more serious is that the power of this vice is so great that it seems to be impossible to overcome, nor is it believed that there is anyone who follows the contrary virtue. Yet I can count many such, both in cities and in the mountains. And what profit is there in that? For you will not become better from this.

Otherwise, however, our discourse is not about these things now, nor do we say that riches must be poured forth: I would wish it, indeed; but since it seems to be a greater burden, I do not force, but I exhort that you do not lust after things that are not your own, and that you share from your means. We shall find many, however, content with their own things, caring for their own, and preparing their food from just labors. Why do we not imitate and emulate them? Let us think of those who were before us: do not their estates stand, while only their names are carried around? Behold this man's bath, and that man's suburban villa...

that suburban villa, and the villa of so-and-so, and that lodging? Does it not cause us to groan immediately upon seeing them, considering how much toil he sustained, how many seizures he made—and he is nowhere to be seen, but others, whom he had never even foreseen, and perhaps even his enemies, are now enjoying his possessions, while he pays the ultimate penalty? These same things await us. For we shall certainly die, we shall certainly undergo the same end. How much anger, tell me, how much expenditure, how many enmities they sustained! And what is the profit? Immortal punishment, and the fact of attaining no consolation; 394 and the fact that they are accused by everyone, not only while living but even after having departed. And what of this? When we see the images of many people hung in their houses, do we not mourn all the more? The Prophet truthfully and well said: *Surely every man living is troubled in vain* (Ps. XXXVIII, 12). For such zeal regarding these things is truly a disturbance; it is a disturbance and a superfluous clamor. But such is not the case in the eternal dwellings, nor in those tabernacles. Here, indeed, one person has labored and another enjoys the fruit; there, however, each one shall be master of his own labors, and shall receive a manifold reward. Let us, therefore, hasten toward that possession; let us build houses for ourselves there, that we may find rest in Christ Jesus our Lord, with whom be glory to the Father, together with the Holy Spirit, unto the ages. Amen.

HOMILY LXVI

^A *There came, therefore, a great multitude of the Jews, because he was there; and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.*

1. Just as wealth is wont to make those who are not heedful go headlong, so also does authority. The former leads to avarice, the latter to arrogance. Observe, then, the multitude of the Jews who were subject being sound, while the rulers were corrupt. For that these were believing in Him, the evangelists testify repeatedly: *Many of the multitude believed in Him* (Joh. VII, 31). But of the rulers, they were disbelieving. And they themselves say, not the multitude: *Hath any of the rulers believed in Him?* (Ibid. 48). But what do they say? *This multitude, which knoweth not the Law, are cursed* (Ibid. 49). They called those who believed cursed, while declaring themselves, who were self-destructive, to be wise. Even here, having seen the miracle, the many believed; but the rulers were not satisfied only with their own evils, but were also attempting to slay Lazarus. Let it be, ^B regarding Christ, that He broke the Sabbath, that He made Himself equal to the Father, and because of the Romans, as you claim; but what did you have to charge against Lazarus, that you attempted to slay him? Is receiving a benefit a crime? Do you see how murderous their disposition is? And yet He worked many signs; but nothing so enraged them, not the paralytic, not the blind man. For this was more wondrous even by nature, and it had occurred after many others, 395 and it was paradoxical to see a four-day-dead man walking and speaking. Excellent indeed—was it not?—are the achievements of the festival, to intermix the holy day with murders. Yet, otherwise, there they thought they could charge Him with the Sabbath, and by this lead away the multitudes; here, however, because they had nothing to find fault with, they make their attempt against the one who was healed. For here they could not even say that He was opposing the Father. For the prayer silenced them. Since, therefore, that which they always used to complain of had been removed, and the sign was brilliant, they rush to murder. So that they would have done this even in the case of the blind man, had they not had the Sabbath to charge him with. Otherwise, that man was undistinguished, and they cast him out of the temple; but this one was distinguished; and this is evident from the fact that many came for the consolation of his sisters; and it happened with all seeing the miracle, and with much paradox. For this reason, all were running to follow Him. This, therefore, stung them, that while the festival was at hand, everyone left off and went to Bethany. They attempted, therefore, to slay Him, and they were not even ashamed to attempt it; such was their murderous intent. And for this reason, the law beginning [to be kept], it begins from this: *Thou shalt not kill*; and the prophet charges them with this: *Their hands are full of blood* (Is. I, 15). How then, not walking openly in Judaea, and withdrawing into the wilderness, does He enter again with boldness? Having quenched their fury by the withdrawal, He stands before them when they had ceased. Otherwise, the multitude going before and following was enough to strike them with anxiety. For no sign so drew them as that of Lazarus. And another evangelist says, that they *spread their garments under His feet*; and that *the whole city was moved* (Matt. XXI, 10); with such honor He was entering. He was doing this, typifying the one prophecy and fulfilling the other; and this was the beginning of one and the end of the other. For that [saying]: *Rejoice, for thy king cometh to thee meek*, was one fulfilling the prophecy; that of sitting upon an ass was prefiguring a future event, that He was about to have the unclean race of the Gentiles in subjection. How then do others say that He sent disciples and said, *Loose the ass and the colt* (Marc. XI, 12); while this one says nothing of the sort, but that having found an ass-colt He sat upon it? Because it is likely that both occurred, and that after the disciples were leading the ass away as they had been told, having found Him, He sat upon it. But they took the branches of palms and olive trees, and spread the garments, showing that from then on they held a glory regarding Him greater than that of a prophet, and were saying: *13. Hosanna, blessed is he who cometh in the name of the Lord*. You see that this especially choked them, the being convinced by all that He is not an adversary to God? And this especially divided the people, the saying that He comes from the Father? And what is, *Rejoice greatly, daughter of Sion*? Since all their kings were for the most part unjust and avaricious, and delivered them to their enemies, and corrupted the multitude, and made them liable to their foes, take courage, He says; this One is not such, but meek and gentle; and it is shown from the ass. For He did not enter dragging along an army, but having only an ass. But they did not know this, he says, the dis-

disciples of him, that which had been written concerning him. See that they were ignorant of most things, because he himself had not yet revealed it to them? For when he said, "Destroy this temple, and in three days I will raise it up," another evangelist says that the saying was hidden from them, and they did not know that he was to rise from the dead. But this was with reason hidden from them. And therefore another evangelist relates that they, as they heard these things one by one, were pained and became sorrowful. This happened because they did not know the resurrection. And it was rightly hidden from them, because it exceeded their capacity; but why was the history of the ass hidden from them? Because this too was a great thing. See how the philosopher-evangelist does not blush to proclaim their former ignorance. That it was written, they knew; but that it was written concerning him, they were ignorant. For surely this would have been a stumbling block to them, if, when he was a king, he was to suffer these things, and was to be delivered up in this way. Otherwise, indeed, they would not have so easily understood that this was the kingdom. For another evangelist says that they thought it was spoken of the kingdom of this world. ^B 17. The crowd, however, was testifying that he had raised Lazarus. For they would not have changed so suddenly, he says, if they had not believed in the sign. 19. "The Pharisees, therefore, said to them, See that ye gain nothing? Behold the whole world is gone after him." This saying seems to me to be from those who were of sound mind, and who did not dare to speak openly; and from the result they were refuting them as ones who were attempting useless things. They call the crowd here "the world." For Scripture is accustomed to call both the world and creation "the world," and those who live in wickedness: the former when it says, "Bringing forth its world according to number"; the latter, when it says, "The world does not hate you, but me it hates." It is right to know these things accurately, so that heretics may not take an opportunity beyond the meaning of the words. 20. "Now there were certain Gentiles who had gone up to worship at the feast." Since the time was near for them to become proselytes, they had come to the solemnity, and being moved by the report, they say: 21. "We wish to see Jesus." Philip then approaches Andrew, as one who had precedence over him, and communicates the matter to him. But he does not do this without caution nor openly; for he had heard, "Into the way of the Gentiles go ye not." Therefore, he refers the matter treated with the disciple to the Master; for both told it to him. ^C But what does he say? 25. "The hour is come that the Son of man should be glorified. 24. Unless a grain of wheat falling into the earth die, it remains alone." What does "The hour is come" signify? He had said, "Into the way of the Gentiles go ye not," cutting off every opportunity for the Jews' obstinacy; he restrained them. But when they remained disobedient, and the Gentiles wished to approach, it is at last time, he says, to approach the passion, when all things have been fulfilled. For if we were always clinging to those stubborn people, and not admitting those who wished to approach, this would be unworthy of our providence. Because, therefore, he was about to send his disciples to the Gentiles after the cross, when he sees them now approaching, he says, "The hour is come to come to the cross." He did not allow them to approach before, so that this might be a testimony to them. For before they rejected him, before they drove him to the cross, he did not say, "Go teach all nations," but, "Into the way of the Gentiles go ye not"; and, "I am not sent but to the lost sheep of the house of Israel"; and, "It is not good to take the bread of the children, and to give it to the dogs." But when they hated him, and hated him so as to slay him, it was superfluous to persist, when they were resisting. For they rejected him, saying, "We have no king but Caesar." Then at last he dismissed them, because they were the first to dismiss him. Therefore he says, "How often would I have gathered your children, and ye would not?" What does "a grain of wheat, unless it falling into the earth die" mean? He speaks of the cross. For lest they should be troubled, thinking that he had been slain precisely when the Gentiles approached, he says: This induces them most of all to approach, this will increase my preaching. ^D Then because he was not so much persuading them by his words, he entices them by the experience of things, saying: In this grain it happens that the dead one brings forth greater fruit. If this is so in seeds, much more in me. But the disciples did not understand the words. Wherefore the evangelist frequently repeats this, to excuse them for the fact that they fled later. Paul brought up such a discourse when disputing about the resurrection, because some do not believe in the resurrection, although we can contemplate it daily in seeds, in plants also, and in our own generation. For first the seed must be corrupted, and then generation take place. In general, however, when God does something, there is no need for arguments. For how did he make us out of things that do not exist? I say this to Christians, who say they believe the Scriptures: I will add another point from human reasoning. Of men, some are wicked, some are good; of the wicked, many have reached extreme old age in prosperity; with the good, the matter has turned out otherwise. When, therefore, and at what time will each receive according to his merit? Indeed, they say, but there is no resurrection of the body. Do they not hear Paul saying, "It is necessary for this corruptible to put on incorruption"? Not concerning the soul (for the soul is not corrupted): and resurrection is said of that which fell: but the body fell. Why then do you not wish there to be a resurrection of the body? Is it not possible to God? But to deny this would be of extreme folly. But does it not befit? Why would it not befit this corruptible, which has together undergone both labor and death, to participate also in crowns? For if it did not befit, it would not have been made from the beginning, nor would Christ have taken on flesh. But that he did take it on, and raised it up, hear what he says: "Put in your fingers, and see that a spirit has not bones and nerves."

it is intended to denote sinlessness. Therefore, according to them, either He did not rise, or, if He did rise, He sinned before the resurrection. But He both rose, and committed no sin. Therefore, He rose in the body; and these wicked doctrines are nothing else but the offspring of vainglory. Let us, then, flee this disease. For "evil communications," he says, "corrupt good manners" (1 Cor. 15. 33). These are not the doctrines of the apostles; it is Marcion and Valentinus who innovated these things. Let us, then, flee them, beloved. For there is no profit in a pure life if the doctrines are corrupted; just as, conversely, there is no profit in sound doctrines if the life is corrupted. These things the Greeks brought forth, these things those others increased, having taken them from the philosophers outside, and saying that matter is unbegotten, ^A and many such things. Just as, therefore, they said that there could be no Creator if unbegotten matter did not underlie [His work], so too they abolished the resurrection. But let us not attend to them, knowing the all-sufficient power of God; let us not attend to them. I say these things to you. For we shall not decline the battle with them. But the unarmed and naked man, even if he falls upon the weak, even if he himself is stronger, will easily be captured. For if you had attended to the Scriptures, and sharpened yourselves each day, I would not have advised you to flee the battle with them, but would even have counseled you to engage with them. For the truth is strong. ^B But since you do not know how to use them, I fear the entanglement, lest they take you unarmed and cast you down. For there is nothing, nothing weaker than those who are destitute of the help of the Spirit. If, however, they use outside wisdom, one should not marvel, but laugh, because they have used foolish teachers. For neither concerning God, nor concerning creation, were those men ^C able to find anything sound; but what the widow among us knows, this Pythagoras did not yet know; but they used to say that the soul becomes a shrub, and a fish, and a dog. To these, then, tell me, must one attend, and how could this have any account? They are great in their own village, they grow fine locks of hair, and wrap themselves in cloaks; up to this point reaches their philosophy. But if you see what is within, it is ash and dust, and nothing sound, but their throat is an open sepulchre, full of all uncleanness and ichor, and all their doctrines are of worms. Their first man, then, said that water was God, and the one after him fire, another air, and all were brought down to [worship] bodies. These, then, tell me, must we admire, who did not even grasp the concept of an incorporeal God, and if they ever did receive it later, it was after having associated with our people in Egypt? But that we may not bring much clamor upon you, let us conclude the discourse here. For if we begin to set forth those ^D men's doctrines, and what they said concerning God, and what concerning matter, and what concerning bodies, much laughter will follow. And they will not even need our accusation; for they have cast each other down. For the one at least who wrote the discourse on matter against us, destroyed himself. Wherefore, that we may not vainly occupy you, and unweave a labyrinth of words, leaving these things aside, we shall say this: to cleave to the hearing of the divine Scriptures, and not to wrangle about what is of no use; which also Paul advises to Timothy, although he was filled with much wisdom, and possessed the power from miracles. Let us, then, obey him, and leaving aside the trifles, let us cleave to the works, I mean brotherly love and hospitality; and let us make much account of almsgiving, that we may attain the promised goods, by the grace and lovingkindness of our Lord Jesus Christ, to whom is the glory to the ages of ages. Amen.

Homily LXVII

"He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me."

1. The present life is not sweet, nor full of much pleasure, if not to those who are attached to it. But if anyone looks up to heaven and sees the good things there, he will quickly despise this one, and make no account of it. Since even the beauty of bodies is admired, as long as another, more brilliant, does not appear; but when the better one appears, the former is despised. If, therefore, we also wish to look upon that beauty, and to behold the splendor of the kingdom there, we shall quickly release ourselves from the bonds of the present things. For attachment to present things is a kind of bond. And Christ, leading us to this, hear what He says: "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. He that serveth me, let him follow me; and where I am, there shall also my servant be." The things said seem to resemble a riddle. But they are not; rather, they are filled with much wisdom. And how: "He that loveth his life, shall lose it"? [It means] he who performs its absurd desires; he who indulges it beyond what is fitting. For this reason someone advises, saying: "Go not in the lusts of thy soul" (Eccl. 18. 30). For thus you will lose it (for it leads it away from the path that leads to virtue); just as, on the contrary, "He that hateth it in this world, shall save it." What is it to hate it? It is not to yield to it when it commands harmful things. And he did not say, "He that does not yield to it," but, "He that hateth it." For just as of those who are hated we do not even endure to hear the voice, nor to see their face with pleasure; so also one must turn away from the soul with vehemence when it commands things contrary to what seems good to God. For since He is about to discourse to them henceforth concerning death, the death of Himself, and he foresaw them becoming dejected and falling, He made an excess in speaking: What do I say, if you do not bear my death bravely? For if you yourselves do not die, there will be no gain for you. And see how He consoles the discourse. It was very burdensome and grievous to hear that a man who loves life must die. And what am I saying, the old? Where we shall find even now many enduring to learn everything, for the sake of enjoying the present life, and this [even] while believing in the things to come; who, when they see buildings, and crafts, and machines, weep, adding: "How many things a man devises, and becomes dust!" So great is the desire for the present life. These bonds, therefore, Christ dissolving, says: "He that hateth his life in this world, unto life eternal..."

^A custodiet eam" [shall keep it]. But that He said these things to warn them and to dissolve their fear, hear from what follows: 26. "If any man minister to me, let him follow me," speaking of death, and demanding that they should follow him through their works; for the minister ought by all means to follow him to whom he ministers. And observe when He says these things: not when they were suffering persecution, but when they were living in confidence and thought themselves to be in safety, honored and cultivated by many; when they were able to raise themselves up and hear, "And let him take up his cross, and follow me" (Matth. 16:24). For having spoken of grievous and burdensome things, He adds the reward. What is that? That he should follow Him, that he should be together with Him, showing that the resurrection will follow death. "For where I am," He says, "there also shall my minister be." Where is Christ? In the heavens. Therefore, even before the resurrection, let us be transferred there in soul and mind. "If any man minister to me, the Father will love him." Why did He not say, "I will love him"? Because they did not yet have the fitting opinion concerning Him, but [did have it] concerning the Father. For since they did not yet know that He was to rise again, how could they have conceived a great opinion of Him? Wherefore He says to the sons of Zebedee: "It is not mine to give, but to them for whom it is prepared by my Father" (Mark 10:40). And yet He Himself is the one who judges. ^B Here, indeed, He declares Himself the genuine Son; for He will receive them as ministers of true and genuine Sons.

27. "Now is my soul troubled. And what shall I say? Father, save me from this hour." And yet these are not the words of one persuading them to approach death, but rather encouraging them. For lest they should say that He, being exempt from human pains, was feigning philosophy about death and encouraging us without His own danger, He shows that, although He dreaded it, yet as it was useful He did not refuse it. But these things belong to the assumed flesh, not to the divinity. Therefore He says: "Now is my soul troubled" (for if this were not so, by what sequence could these things follow: "Father, save me from this hour?"), and He is so perturbed that He asks to be delivered if He could escape. I have nothing to say, since I pray against death. "But therefore I came unto this hour," as if He were saying: Even if we are troubled and dismayed, let us not flee death. For I, being so troubled, do not say that one should flee; for that which happens must be borne. I do not say, "Deliver me from this hour," but: 28. "Father, glorify thy name." Even if the perturbation compels me to say these things, I say the contrary: "Glorify thy name," that is, Lead me to the cross; which indicates a human affection and a nature not wishing to die but desiring to keep life; and it shows that He was not outside human affections. For just as hunger and sleep are not considered a crime, so neither is desiring the present life. Christ indeed possessed a body free from sins, but not from ^C natural necessities, otherwise it would not have been a body. By these things He also taught another thing. What is that? That if ever we are in sadness and fear, we should not for that reason recoil from our purpose. "Father, glorify thy name." He shows that He dies for the truth, calling that thing the glory of God. And this happened after the cross. It was to come to pass that the world would be converted and know the name of God and serve Him; not the name of the Father alone, but of the Son also, yet He is silent about that. There came, therefore, a voice from heaven: "I have both glorified it, and will glorify it again." Where did He glorify it? In the preceding things. And "I will glorify it" again after the cross. What, then, does Christ say? 30. "This voice came not because of me, but for your sakes." But they thought it was thunder or that an angel had spoken to Him. And whence did they think this? Was the voice not clear and conspicuous? Truly, it flew quickly from them, as being somewhat thick-headed, carnal, and slothful. Some retained only the sound, others knew that it was an articulate voice, but not what it signified. What, then, does Christ say? "This voice came not because of me, but for your sakes." Why did He say this? Looking towards that which they were always saying, that He was not from God. For if He is glorified by God, how is He not from God, whose name is glorified because of Him? Therefore the voice was brought. For this reason He says Himself: "This voice came not because of me, but for your sakes; not that I might hear something unknown to me from it (for I know all things that are the Father's), but for your sakes." Because they were saying that an angel had spoken to Him, or that it was thunder, and they were not paying ^D attention, He says it was brought for your sakes, that hence you might be stirred to ask what had been said. But they, being stupefied, did not even then ask, though they heard that it pertained to them. For to one who knows not for whose sake it was said, it seemed, by right, not to be a notable voice. "For your sakes the voice was brought." Do you see how humble things are done for their sake, not as if the Son stood in need of help?

31. "Now is the judgment of this world, now shall the prince of this world be cast out." How does this fit with, "I have glorified, and will glorify"? Excellently and very consistently. For because He said, "I will glorify," He shows the mode of the glory. What is that mode? "He shall be cast out," He says. What does this mean: "Judgment of this world"? As if He were saying, There shall be judgment and retribution. How? He slew the first man, whom He found subject to sin (For by sin death entered [Rom. 5:12]); in me He found not this. Why then did He leap upon me and deliver me to death? Why did He enter into the soul of Judas that he might slay me? Do not for me say now that God had thus dispensed it; for this is not of the devil, but of His own wisdom. Let the mind of the malignant one be examined in the meantime.

the devil, for the things he dared against Christ, shall be required to pay the penalty. And that he hints at this, hear what he says: *Now is the judgment of this world; now shall the prince of this world be cast out.* And, *I, if I be lifted up, will draw all men unto myself*; that is, even those from the Gentiles. And that no one may say, "How shall he be cast out, if he also prevails over you?" he says, "He does not prevail; for how could he prevail over the One who is drawing others as well?" And he does not speak of the resurrection, but of that which is more than the resurrection, *I will draw all men unto myself*. For if he had said, "I shall rise again," it would not yet be clear that they would believe; but by saying *they will believe*, both are proved: that he will also rise again. For if he had remained dead, and were a mere man, no one would have believed. *I will draw all men unto myself*. How then does he say that the Father draws? Because when the Son draws, the Father draws. And he says *I will draw*, as they are held fast by a tyrant, and are unable to approach of themselves, and cannot escape his hands, as he holds them fast. Elsewhere he calls this a plundering. *No one can plunder the goods of a strong man, unless he first bind the strong man, and then he will plunder his goods.* By these words he was representing his own power. What therefore he called plundering there, he here called drawing. Knowing these things, then, let us arise, let us glorify God, not by faith only, but also by life; since it would not be glory, but blasphemy. For God is not so blasphemed by a polluted pagan as by a corrupt Christian. For this reason I beseech you, let us do all things so that God may be glorified. For *woe*, he says, *to that servant, through whom the name of God is blasphemed* (and when there is a "woe," immediate punishment and retribution follow for all); but blessed is he through whom the name is glorified. Let us not therefore live as in darkness; but let us flee from all sins, especially those which extend to public harm, since it is in these that God is most blasphemed. For what excuse shall we have, when we are commanded to give to others, if we plunder the goods of others? What hope of salvation shall we have? If you are punished for not feeding the hungry, what excuse shall you have if you have even stripped the clothed? We shall not cease saying these things continually. For perhaps those who have not listened today will listen tomorrow; and those who do not attend tomorrow will be persuaded the day after. But if some should even remain disobedient, the judgment will at least be blameless for us. For we have fulfilled our part. May it be that we are neither ashamed of what is said, nor you put to cover your faces, but that all of us may be able to stand with boldness before the judgment seat of Christ, so that we may ourselves be able to boast over you, and to receive some consolation for our own evils, namely your success, in Christ Jesus our Lord, with whom to the Father be glory, together with the Holy Spirit for ever. Amen.

HOMILY LXVIII.

1. Error is easily detected and weak, even if it be painted with ten thousand colors from without. And just as those who plaster over the rotting parts of walls cannot fix them by the coating; so too those who lie are easily refuted; which is what the Jews have suffered here. For when Christ said to them, *When I am lifted up from the earth, I will draw all men unto myself*, they say, *We have heard out of the law that the Christ abides for ever; and how sayest thou, that the Son of man must be lifted up? Who is this Son of man?* Did they then know that Christ is immortal, and has a life that has no end? Therefore they knew what he was saying. For in many places in the Scriptures both the passion and the resurrection are placed together. For Isaiah places these together, saying, *He was led as a sheep to the slaughter*, and all the following. And David in the second Psalm, and in many other places, joins both these together. And the patriarch also, having said, *He bowed down, he slept as a lion*, added, *And as a lion's whelp, who shall arouse him?* He indicates both the passion and the resurrection at once. But these men, thinking to stop his mouth and to show that he was not Christ on account of this, confess that Christ abides for ever. And see how maliciously. For they did not say, "We have heard that the Christ suffers nothing, nor is he crucified," but, *That he abides for ever*; although even what was said was not contrary. For the passion was no obstacle to immortality. From this it is possible to see that they understood many of the doubtful passages, and yet, having understood them, acted maliciously. Because he had already spoken about death above, on hearing "to be lifted up" here, they suspected this. Then they say, *Who is this Son of man?* And this also is malicious. For do not imagine, he says, that we are saying this about you, and that you might say we are acting in opposition out of hatred. Lo, we do not know of whom you are speaking, and yet we declare it. What then does Christ do? Stopping their mouths, and showing that the passion is no obstacle to his abiding for ever, *Yet*, he says, *a little while is the light with you*; showing that his death is a transition. For even the light of the sun is not destroyed, but after withdrawing a little, it appears again. *Walk while you have the light.* What time does he speak of here? Perhaps all the present life, or the time before the cross? I think both. Because of his unspeakable love for mankind, many believed even after the cross. He says these things, however, also urging them toward faith, which he did above as well, saying, *Yet a little while I am with you.* *He that walks in darkness does not know where he goes.* How many indeed the Jews are doing now, and they do not know what they are doing! But as if walking in darkness, so they imagine they are walking on the straight path, yet they are walking the opposite way, keeping the sabbaths, and observing the law, and the distinctions of foods; and they do not know where they are walking. For this reason he said, *Walk in the light, that you may become sons of light*; that is, my sons. Although before ^A

^A in the beginning, the evangelist says, *Not of blood, nor of the will of the flesh, but of God they were born*; that is, of the Father. Here, however, he himself is said to beget them, so that you may know the operation of the Father and of the Son is one. Having said these things, Jesus went away and hid himself from them. Why did he hide himself now? For they had not lifted stones against him, nor did they blaspheme as they had done before. Why then did he hide himself? Since he could penetrate into their hearts, he knew that their minds were exasperated, even if they said nothing. He knew that they were seething and breathing slaughter, and he did not wait until they proceeded to the deed, but hid himself to appease their envy. See, therefore, how the evangelist hints at this, for he immediately adds: *Although he had done so many signs before them, they did not believe in him.* What are those great signs? Such as the evangelist passed over, as is clear from what follows. For having withdrawn, and having afterwards returned, he again discourses with them peacefully, saying: *He who believes in me, does not believe in me, but in him who sent me.* See what he does. He begins from the humble ^B and takes refuge in the Father, and again he lifts up the discourse. And when he understands them to be exasperated, he withdraws and again appears, and again begins from the humble. And where did he do this? For where did he not do it? See what he says in the beginning: *As I hear, I judge*; then more sublimely: *For as the Father raises the dead and gives life, so also the Son gives life to whom he wills*; and again: *I do not judge you, another is he who judges.* And again he withdraws; and afterwards appearing in Galilee, *Work*, he says, *not for the food which perishes.* And when he has said great things about himself, that he has descended from heaven, that he gives eternal life, he again withdraws. And while standing at the Feast of Tabernacles, he does this very same thing ^C and perpetually, one may see, he weaves his teaching, with presence, absence, humble and sublime words. Which he has done here also. *Although he had done so many signs before them, they did not believe in him*, he says, *that the word of Isaiah might be fulfilled, which he said: Lord, who has believed our report? and to whom has the arm of the Lord been revealed?* And again: *They could not*, he says, *believe, because Isaiah said: Hearing you will hear and will not understand.* ^D These things he said when he saw his glory, and he spoke of him. See again, this "because" and "said" are not causal terms, but signify the outcome. For it is not because Isaiah said this that they did not believe; but because they were not going to believe, Isaiah said these things. Why then does the evangelist not speak thus, but says that the unbelief came from the prophecy, not the prophecy from the unbelief? Nay, he puts it more significantly in what follows, speaking thus: *Therefore they could not believe, because Isaiah said.* Here he wishes to signify by many things the veracity of Scripture, and that the things which it foretold came to pass in no other way than that in which it said. For lest anyone should say, Why did Christ come? Did he not know that they would not believe? He brings in the prophets, who foresaw this. But he came lest they should have any excuse for their sin. For what the prophet foretold, he foretold as things that were absolutely to come to pass; for if they were not absolutely going to be, he would not have foretold them. And they were absolutely going to be, since they were incurable. Prophecies do not impose necessity. Moreover, that expression, *They could not*, means "they would not." And do not wonder. For elsewhere he also says: *He who is able to receive it, let him receive it.* So he is often accustomed to put power in place of will. And again: *The world cannot hate you; but me it hates.* Which is also observed in common usage: as when someone says, "I cannot love such a man," calling the vehemence of the will "power"; and again, "He cannot become good." And what does the prophet say? *If the Ethiopian should change his skin, and the leopard his spots, then this people will be able to do good, who have learned evil.* He does not say these things because they cannot practice virtue, but that because they would not, for that reason they could not. This, however, is what the evangelist intends here: that the prophet cannot be a liar, nor yet was it therefore impossible for them to believe. For it could have happened that, with them also believing, the prophet would be truthful. For he would not have said these things if they were going to believe. Why, you will say, did he not say it in that way? Because Scripture has certain properties of this kind, and it must be conceded to its laws. Moreover, he said these things *when he saw his glory*. Whose? The Father's. Why then does John speak of the Son, and Paul of the Spirit? Not as confounding the hypostases, but as signifying one dignity. For the things that are of the Father are the Son's, and the things that are of the Son are the Father's. And yet he said many things through angels, and no one however says, "As the angel said"; but what? "God said." For the things said by God through angels are God's; not so are the things of God the angels'. Here, however, he says the words are the Spirit's. *And he spoke of him.* What did he speak? *I saw the Lord sitting upon a throne high and lifted up*, etc. By "glory," therefore, he here means that vision, the smoke, the hearing of ineffable mysteries; to have seen the Seraphim, the lightning flashing from the throne, into which those powers were not able to look. *And he spoke of him.* What did he speak? That he heard a voice saying, *Whom shall I send, and who will go? And I said, Behold I am here, send me. And he said, Hearing you will hear and will not understand; and seeing you will see and will not know. For he has blinded their eyes, and hardened their heart, lest they should see with their eyes, and understand with their heart.* See again another question, which, however, is none at all, if we attend rightly. For just as the sun strikes weak eyes, not by its own nature; so also it happens to those who do not attend to the words of God. So also Pharaoh's heart is said to have been hardened, which happens to those also

themselves against the words of God. But what these Scriptures possess as their own property, such as that saying, *He gave them up unto a reprobate mind* (Rom. 1:28); and that, *He distributed the nations* (Deut. 4:19); that is, He yielded, He dismissed. He does not thereby signify that He Himself is the one working this, but rather that it is done through the wickedness of others. For when we are forsaken by God, we are handed over to the devil; and being handed over to the devil, we are afflicted with countless evils. Therefore, you listener, fear this, for He *hardened*, and He *handed over*. For as to that which he says, not only does He not hand over, but He does not even forsake us, unless we ourselves are unwilling. Hear what He says: *Do not your sins separate between me and you?* (Isa. 59:2); and again: *They that depart from thee shall perish* (Ps. 72:27). And Hosea says: *You have forgotten the law of your God, and I will forget you* (Hosea 4:6); and He Himself in the Gospels: *How often would I have gathered your children together, and you would not!* (Matt. 23:37); and Isaiah again: *I came, and there was no man: I called, and there was none to hear* (Isa. 50:2). He says these things to show that we are the ones who begin the abandonment and become the cause of our destruction. For God not only does not wish to abandon or to punish, but even when He does punish, He does so unwillingly. *For I do not desire*, He says, *the death of the sinner, but that he should return and live* (Ezek. 18:32). And Christ even weeps over the destruction of Jerusalem ^B: which we also do for friends.

3. Knowing these things, let us do everything so that we do not depart from God, but let us cling to the care of our soul and to mutual love, and let us not tear our members apart (for this is the action of those who are mad and distraught); but by as much as we see them being badly off, let us rather heal them. For even in our bodies we often see many having distorted parts and incurable diseases, and we do not stop applying remedies. For what is worse than gout? What is worse than arthritis? Do we therefore cut off our limbs? By no means; but we do all we can so that they might receive some comfort, since we cannot dissolve the evil. Let us do this also with our brethren; and even if they are incurably ill, let us remain treating them, and let us bear one another's burdens. For so shall we fulfill the law of Christ, and we shall obtain the promised goods, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father be glory together with the Holy Spirit, for ever and ever. Amen.

HOMILY LXIX

^C *But among the rulers also many believed in him; but because of the Pharisees they did not confess it, lest they should be put out of the synagogue. For they loved the glory of men more than the glory of God* (John 12:42-43).

1. It is necessary for us to flee all the passions that corrupt the soul; but much more those which give birth to many sins of their own accord; such, I mean, as avarice. This is in itself a terrible disease; but it becomes much more grievous, because it is the root and mother of all evils. Such also is vainglory. Behold, then, even these men were torn away from faith because of the love of glory. For *many*, he says, *among the rulers believed in him; but because of the Jews they did not confess it, lest they should be put out of the synagogue*. Which is what He had said to them from above: *How can you believe, who receive glory of one another, and do not seek the glory that comes from the only God?* (John 5:44). They were not therefore rulers, but slaves of the most extreme slavery. But yet even this fear was later dissolved. For we nowhere see the apostles held by this passion. For even rulers and priests believed in them. For the grace of the Spirit, having come, made them all sterner than adamant. Since, therefore, this was what prevented them from believing then, hear what He says: *He who believes in me, does not believe in me, but in him who sent me*; as if He were saying: Why are you afraid to believe in me? My faith passes through me to God, just as also does unbelief. See how through all things He shows the unchangeable nature of His substance. And He did not say, "He who believes me," lest someone might say that He spoke for the sake of the words, which was possible to say even of men. For he who trusts the apostles, does not trust them, but trusts God. But that you may learn that He speaks concerning faith in His substance, He says, "He who believes *in* me." And why, he asks, did He never say conversely: "He who believes in the Father, does not believe in the Father, but in me"? Because they would have said: Behold, we believe in the Father, and we do not believe in you. For they were still weakly disposed. To the disciples, at least, He spoke thus: *Believe in God, and believe in me* (John 14:1). But seeing these as weaker to hear such things, He leads them otherwise. He shows, therefore, that it is not possible to believe in the Father without having believed in Him. And lest you think that it is said as of a man, He adds: *He who sees me, sees him who sent me*. What then? Is God a body? By no means. For He speaks here of a vision of the mind, and from this He demonstrates the consubstantiality. And what is this, *He who believes in me*? As if one were to say: He who receives the water of the river, does not receive that of the river, but that of the fountain. Nay, even this analogy is still too weak for the matter at hand. *I am come as a light into the world*. Since the Father is called by this name everywhere in the Old and New Testaments, and He uses this same name. For this reason Paul also calls Him the *outshining* (Hebr. 1:3), having learned it from this. And He shows here much kinship to the Father, and nothing in between, if indeed He says that faith in Him does not pass to Him, but to that One. But He called Himself "Light," because He delivers from error, and dissolves the intellectual darkness. *If anyone hears my words, and does not keep them, I do not judge him. For I did not come to judge the world, but to save the world*. For lest they think that He passed over those who despised Him because of weakness, for this reason He said, *I did not come to judge the world*.

2. Then, lest they become more sluggish by this, having learned that he who believes is saved, but he who disbelieves is punished, see how He has set before them also a fearful tribunal, adding and saying: *He who sets me at naught, and does not receive my words, has one who judges him*. If the Father judges no one, and you did not come to judge the world, who judges him? *The word that I have spoken, that will judge him* (John 12:48). Since they were saying that He is not from God, He spoke thus, showing that they will then be unable to say these things, but, "The words which I have spoken now, will stand in the place of an accuser, convicting them and cutting off every excuse." *And the word which I have spoken*. What word—

that "I have not come of myself, for the Father who sent me has given me commandment what I should say and what I should speak," and all such things? ^A Well then, were these things said for them so that they might have no excuse for their defense? For if this were not so, what advantage would he have over Isaiah? For even he said the same: "The Lord gives me a tongue of instruction, so that I may know when to speak a word" (Isa. 50:4). And what more than Jeremiah? For he also had inspiration when he was sent. And what than Ezekiel? For he, having consumed the scroll, spoke in this manner (Ezek. 3:1). Otherwise, those who were about to hear what he said would be found to be the cause of his knowledge. For if, when he was sent, he received a commandment of what he was to say, you will immediately say that he knew nothing before he was sent; and what words could be more impious than these, if anyone were to take them thus, and not learn the reason for the humility of such words? But Paul says that even the disciples know "what is the good and acceptable and perfect will of God" (Rom. 12:2); and did the Son not know until He received a commandment? And by what reasoning could that stand? Do you see Him speaking of these things with such humility in order to draw them in, and to impose silence upon those who were destined to be? Therefore, He speaks human words so as to force them by this means to flee from the vileness of their statements, being aware that these things are said not because of His nature, but because of the weakness of His hearers. ^B "And I know that His commandment is eternal life." Therefore, what I speak, as the Father has told me, so I speak. Do you see the humility of the words? For he who receives a commandment is not his own master. And yet He Himself says: "For just as the Father raises the dead and gives them life, even so the Son gives life to whom He will." Does He then have the power to raise whom He will, but not the power to say what He will? However, He wishes to signify this by these words: It is not according to nature that He should say one thing and I another. "And I know that His commandment is eternal life." He is addressing those who were saying that He was a deceiver and that He had come to their destruction. When, however, He says, "I do not judge," He shows that He is not the cause of their destruction. For by these things He almost testifies, as He was about to depart and no longer live with them, that "I have said nothing to you as from Myself, but all things as from the Father." And for this reason He ends in humility and brings the discourse to a close, so as to say, "I have sent forth this voice to you up to the end." Which voice? "As the Father has told me, I speak." For if I were contrary to God, I would certainly have said something contrary, saying that I say nothing of those things which please God, so that I might refer the glory to myself. But now I have referred all things to the Father so much, that I speak nothing of my own. Why then do you not believe me when I say that I have received a commandment, while I am so vehemently removing that evil opinion of yours, that I am an adversary of God? For just as it is impossible for those who have received a commandment to do or say anything other than according to the will of Him who sent them, until they have accurately fulfilled the commandment, so neither can I do or say anything other than what the Father wills. For "the things which I do, He does, because He is with me" (John 8:29), and "the Father has not left me alone." Do you see how He always declares that He is joined to the Begetter without any intermediary? For when He said, "I have not come of myself," He does not take away from Himself the power, but He signifies that He is not contrary to the Father. For if men are their own masters, much more so is the Son. But that this is true, hear Paul saying, "He emptied Himself" (Phil. 2:7), and "delivered Himself up for us" (Eph. 5:2). But, as I said, vainglory is a heavy thing, ^C heavy indeed. For it is this which causes them not to believe, and others to believe wrongly, and the things which He was saying out of kindness to them, they perverted into impiety.

Therefore, let us completely flee from this beast; for it is varied and multiform, and it spreads its poison everywhere, both in money, and in luxury, and in the beauty of bodies. For this reason we everywhere exceed necessity; hence the luxury of clothes, the crowds of servants. Hence everywhere necessity is despised, in houses, in garments, in the table; and luxury rules. Do you wish to enjoy glory? Dispense alms; then the angels will praise you; then God will approve. But now the admiration is turned only toward goldsmiths and weavers; and you, O woman, depart uncrowned, and you often see yourself receiving curses. But if you did not put these things upon your body, but poured them out upon the poor, applause would be everywhere, and great praise. Then you will have those things, when you give to others; but as long as you keep them for yourself alone, you do not have them. For a treasure is not safe at home; but it is safe in the hands of the poor. Why do you adorn the body, while you neglect the soul gripped by impurity? Why do you not bestow as much care upon the soul as upon the body, when you ought to bestow more? ^D Yet, beloved, you ought to at least bestow an equal amount. Tell me, I pray, if someone were to ask you, what would you prefer: that your body should be healthy and beautiful and clothed in vile garments, or maimed, diseased, and adorned with gold? Would you not prefer to enjoy a beautiful form in the nature of your body, rather than in the display of your garments? If you would choose this for your body, why do you do otherwise for your soul? And while you have it base, deformed, and black, do you think that you reap fruit from golden ornaments? What madness is this? Turn the adornment to the interior, and clothe your soul with those necklaces. For those things which are put around the body neither aid in health nor in form; they do not make black white, nor do they make what is ugly beautiful. But these things, if you put them around the soul, will quickly change it from black to white.

[381] ...will you look to, in seeking alms from your husbands, when you lavish the greater part on the adornment of your bodies? Then you will be able to speak with confidence to your husband about alms, when you have put aside the adornment of gold. And if you achieve nothing, you have fulfilled all that was yours; or rather, it is impossible not to win him over also, by speaking through your very deeds. ^B

HOMILY LXX

*Now before the feast of the Passover, Jesus knowing that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.*

1. *Be ye followers of me*, says Paul, *as I also am of Christ* (1 Cor. 11:1). For this reason He even took flesh from our own dough, that through it He might teach us virtue. For *in the likeness of sinful flesh*, he says, *and for sin, he condemned sin in the flesh* (Rom. 8:3); and Christ Himself says: *Learn of me, for I am meek and lowly in heart* (Matt. 11:29). And He taught these things not by words only, but also by deeds. For they called Him both a Samaritan and a demoniac, and a deceiver, and cast stones at Him; and now the Pharisees sent officers to seize Him, and at another time they let loose others to plot against Him; and they themselves often ^C continued to heap insults upon Him, and that too while having nothing to accuse Him of, but rather being constantly benefited by Him; and yet after so many things He does not cease to do them good both by words and by deeds. And when a certain servant struck Him, He says: *If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?* (John 18:23). But those things were toward His enemies and those plotting against Him; let us see what He does now toward His disciples; or rather, what He now shows toward the plotter. For he whom He ought to have hated most of all, because being a disciple, and having partaken of table and salt, and having seen miracles, and having been deemed worthy of so many things, he did things more grievous than all—not by casting stones or insulting [382] him, but by betraying and delivering Him up—observe how kindly He receives this man, washing his feet. For indeed by this He wished to restrain him from that wickedness. And yet it was in His power, if He had willed it, to wither him like the fig tree, and to cut him asunder just as He rent the rocks, and to tear him asunder just as the veil; but He did not wish to lead him away from the plot by necessity, but by choice. For this reason He also washes his feet. And not even this did that wretched and miserable man feel shame for. *Now before the feast of the Passover*, He says, *Jesus knowing that his hour was come*. Not knowing it then; but because He did what He did, having known it long before, he says. *That he should depart*. The evangelist calls His death a departure in a noble way. *Having loved his own, he loved them unto the end*. Do you see how, being about to leave them, He shows a more vehement love? For the phrase, *Having loved, he loved them unto the end*, signifies this: He lacked nothing of what one who loves exceedingly is likely to do. And why ever did He not do this from the beginning? He works the greater things later, so as to intensify their closeness, and to store up for them much consolation for the evils going to come upon them. And He calls them "His own" according to the concept of closeness; since He also calls others "His own" according to the concept of creation, as when He says: *His own received him not* (John 1:11). And what is, *Which were in the world*? Since they were His own, also, those who were dead, those around Abraham, and Isaac, and Jacob, and those in their time; but those were not in the world. Do you see that He Himself is the God of the Old and New Testaments? And what is, *He loved them unto the end*? Instead of, He continued loving them20 incessantly, and He says this as a proof of great love; for his friends. But that had not yet occurred. And yet elsewhere He said another thing, that He would lay down His soul. And for what reason did He do this now? Because it was far more wonderful when he appeared more glorious before all—and He left behind no small consolation when about to depart. Since, then, they were about ^D to grieve vehemently, He introduces a consolation counterbalanced for them through these things. *And when supper was ended, the devil having now cast into the heart of Judas, that he should betray him*. The evangelist said this being struck with amazement, showing that he washed him who had already chosen to betray Him. He shows his great wickedness, that not even the companionship at table up to the last day held him back from wickedness, which most especially knows how to bear with one's teacher. *Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God*. Here he speaks with wonder as well, that He who is so great and such as this, He who came from God and was going to Him, He who holds all things, worked this, and not even so did He count it unworthy to deign to perform so great a deed. And by "delivery," as it seems to me, he here calls the salvation of the faithful. For indeed whenever He says, *All things are delivered unto me of my Father* (Matt. 11:27), he speaks of this delivery; as He also says elsewhere: *They were thine, and thou hast given them me* (John 17:6); and again, *No man can come to me, except the Father draw him* (John 6:44); and that, *unless it were given unto him from heaven* (Ibid. 3:27). Either He says this, or that nothing was going to be diminished from this, having come from God, and going to God, and having all things. But when you hear "delivery," do not suppose anything human; for He shows the honor and concord toward the Father. For just as the Father delivers to Him, so also He to the Father. And Paul makes this known by saying: *When he shall have delivered up the kingdom to God, even the Father* (1 Cor. 15:24). But he said it more humanly here, showing the great care concerning them, and manifesting his ineffable love concerning them, because He cared for them as for His own thereafter, teaching them the [not yet finished]

^A humility which is the mother of all good things, which he called both the beginning and the end of virtue. Nor is it without purpose that it is said, "He went forth from God and goes to God," but that we might learn that He did things worthy of Him who had come from thence and was going thither, and that He trampled upon all arrogance. ^B 4. "And rising from the supper, He laid aside His garments." Observe how He manifests humility in every way. For He did not rise before reclining, but after everyone had reclined, then He rose. Next, not only does He wash, but He lays aside His garments. Nor is He content with this, but He girded Himself with a towel. Nor did He think this enough, but He filled the basin Himself, and did not hand it over for another to fill, but He Himself does all these things: demonstrating by all these that we must not do such things perfunctorily, when we do them well, but with all diligence and readiness. It seems to me that He washed the feet of the traitor first, because he said, "He began to wash the disciples' feet," and added, 6. "He comes to Simon Peter," who says to Him: "Lord, do You wash my feet?" With these hands, he says, with which You opened eyes, cleansed lepers, raised the dead? These things indeed have great emphasis: why he had need of no other word than that, "You," which by itself signifies everything. But one might reasonably ask: Why did no one else hinder Him, except Peter, which was a sign of no small love and reverence? For what reason then? It seems to me that He washed the feet of the traitor first; next, that He came to Peter, and the rest were admonished in turn. That He washed some other person before him is clear from the words, "But when He came to Peter." But the Evangelist is no harsh accuser. For the word "He began" implies this. Even though Peter was first, it is likely that the traitor, being brazen, had reclined before the leader. For his brazenness was clearly recognized from other things, when he dipped with the Master, and when he was rebuked he was not pricked in heart. But Peter, having already been reproved once before, who had said those things out of the vehemence of his love, was so restrained that he was anxious and trembling and had need of another to ask; ^C but this one, having been often rebuked, did not even feel it. When therefore He had come to Peter, Peter says to Him: "Lord, do You wash my feet?" 7. "Jesus answered and said to him: What I am doing you do not understand now, but you will know after these things," that is, how much gain follows from this, how much utility of doctrine, and how much this can lead us to humility. What then of Peter? He still hinders Him, and says: 8. "You shall never wash my feet." What are you doing, Peter? Do you not remember the things said before? Is it not the case that when you said, "Be it far from You," you heard, "Get behind Me, Satan"? And you do not take caution, but are still vehement? "Indeed," he says: for a great thing and one full of awe is being done. Because therefore he was doing this from the force of love, he is also caught by Christ. Therefore, just as He then vehemently rebuked him and said, "You are an offense to Me" (Matt. 16:23), so also in this place He says, "Unless I wash you, you shall have no part with Me." What then does that fervent and ardent man do? "Lord, not only my feet, but also my hands and my head." He is vehement in refusing, but becomes yet more vehement in yielding. But both proceeded from love. But why did not Jesus say for what reason He was doing this, but instead added threats? Because he would not have complied in any other way. For if Christ had said, "Let it be; for in this way I will teach you humility," he would have promised a thousand times to be humble, lest the Lord should do this. But now what does Christ say? That which Peter most feared, that he might be separated from the Lord. For he was the one who frequently asked where He was going. Therefore he said, "I will lay down my life for You." For if, when he heard, "What I am doing you do not understanding now, but you will know after these things," he did not even then desist, much less would he have done so if he had known. Therefore He said, "But you will know after these things," knowing that if he had known, he would still have resisted. Nor did Peter say, "Teach me now, so that I may allow it"; but, which was far more vehement, he did not even endure to know, but insists again: "You shall not wash my feet." But when He threatened, he yielded at once. But what does "You will know after these things" mean? When? When you cast out demons in My name, when you see Me being assumed into heaven, when you learn from the Spirit that I sit at the right hand, then you will recognize what has been done now. What then does Christ say? Because Peter had said, "Not only my feet, but also my hands and my head," 10. "He who has been washed," He says, "does not need, except to wash his feet, but is clean all over. And you are clean, but not all." 11. For He knew who would betray Him. If they are clean, why do You wash their feet? So that we might learn modesty. Therefore He washed only that which is seen to be the vilest of members. What does "He who has been washed" mean? That is, he who is pure. Were those pure who were not yet free from sins, nor graced by the Spirit, when as yet sin reigned, and the handwriting of the curse remained, and the victim had not yet been offered? How then does He say they are pure? But lest you think that because He calls them pure, they were entirely free from sins, He added: "You are already clean because of the word which I have spoken to you"; that is, only in this way are you clean. You have already received the light, you are already free from the Jewish error. For the prophet says: "Wash, be clean, put away evil from your souls" (Isa. 1:16). Therefore he who is such, is washed, and is pure. Because therefore they had cast away all malice from their souls, and were conversing with Him with a pure mind, therefore according to the prophetic word He says, "He who has been washed is already clean." He does not speak of that washing through water and the Jewish ritual, but of the purification of the conscience. Let us therefore also be clean; let us learn to do good. What is it to do good? "Judge for the orphan, and justify the widow: and come, let us reason, says the Lord" (Ibid. 1:17, 18).

frequently in Scripture, but we have no regard for them. Yet, consider how great the reward stored up is. If your sins are as scarlet, He says, I shall make them white as snow; if they are as crimson, I shall make them white as wool (Isa. 1. 18). For the widow lacks a defender; therefore, he has a great care for her. For since a widow may enter into a second marriage, she endures the sorrows of widowhood for the sake of the fear of God. Let us all, therefore, men and women alike, reach out a hand to them, that we may never suffer the hardships of widowhood. And if we should suffer them, let us seek out for ourselves a great opportunity for philanthropy. The power of a widow’s tears is not small; rather, it is able to open heaven itself. Therefore, let us not trample upon them, nor make their calamity worse, but let us help them in every way. If we do this, we shall secure for ourselves great safety, both in the present age and in the one to come. ^B For they will stand up for us not only here, but also there, by cutting away the greater part of our sins through the kindness shown to them, and by making us able to stand with confidence before the judgment seat of Christ; may it be that we all attain to this, by the grace and philanthropy of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

HOMILY LXXI

^C 13. 12. And he took his garments, and when he had reclined again, he said to them: Know you what I have done to you? and so forth.

1. It is difficult, beloved, difficult to fall into a depth of evils. For the soul then becomes hard to correct. For this reason, one must do everything possible, so as not to be caught in the first place. For it is easier not to fall than, having fallen, to recover oneself. See, then, since Judas cast himself down, how much help he enjoys, and yet he does not rise up. He said to him that One of you is a devil; he said that Not all believe; he said that I do not speak about all; and that I know whom I have chosen, and he perceives nothing of these things. And when he had washed their feet, and taken his garments, and reclined, he says: Know you what I have done to you? He is no longer addressing Peter alone, but is discoursing to all. You call me, The Lord and the Teacher; and you say well; for I am. You call me. He accepts their own judgment. Then, so that the words might not seem to be from their favor, he adds: For I am. By introducing the statement from them, he makes it immediately burdensome; but by confirming that which had been introduced by them from himself, he makes it unassailable. For I am, he says. Do you see how, when he discourses to the disciples, he speaks while concealing his own status even more? Just as, therefore, he says, Do not call anyone teacher upon the earth; for one is your instructor; so he says, And do not call anyone father upon the earth. The "one" and "one" is said not only of the Father, but also of himself. For if he were casting himself out, how does he say, That you may become sons of light? And again, if he were calling the Father the only teacher, how does he say, For I am; and again, One is your instructor, Christ?

^D If then I, he says, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you also should do. And yet, it is not the same thing. For he himself is Teacher and Lord, but you are fellow-servants of one another. What then is the "so"? With the same zeal. For this reason, he takes his examples from the greater things, so that we might perform at least the lesser. For teachers write the letters for children with great beauty, so that they might arrive at least at the lesser level of imitation. Where now are those who spit upon their fellow-servants? Where now are those who demand honors? Christ washed the feet of the traitor, of the sacrilegious man and the thief, and at the time of the betrayal, and while he was yet incurable, he made him a partaker of his table; and do you pride yourself and lift your brows? Let us wash the feet of one another, he says; therefore, those of our servants as well. And what is the great thing, if we do it for our servants as well? For in this world, master and free man are a difference of names; but there, they are a reality of things. For he was indeed by nature Lord, and we are servants, and he did not refuse to do even this now. But now it is desirable if we do not use the free as slaves, as silver-bought bondmen. And what shall we say then, having received examples of such long-suffering, while we ourselves do not mimic it even a little, but stand in opposition, and are puffed up diametrically against it, and do not pay the debt? For God has made us debtors to one another, having himself begun this, and us as debtors of a lesser portion. For he himself was Lord; but we do this toward fellow-servants, if we do it at all. This he hinted at by saying: If then I, the Lord and the Teacher; and again, So also you. For it was consequential to say, "How much more we, the servants"; but he left that to the conscience of the hearers. Why then has he done this now? Because they were about to enjoy honors, some greater, some lesser.

2. In order, therefore, that they might not lift themselves up against one another, and say these things which they said also before this, Who is the greater? nor be indignant toward one another, he casts down all their thoughts, saying that even if you are very great, you ought not to think anything great regarding your brother. And he did not say the greater thing, that "If I washed the feet of the traitor, what is the great thing if you wash one another's?" but by showing it through his deeds, he left it thereafter to the judgment of those who look on. For this reason he said, Whoever shall do and teach, this one shall be called great. For this is to teach, to perform it through one's deeds. For what pride would this not cast down? What arrogance and insolence would it not empty? He who sits upon the Cherubim washed the feet of the traitor; and you, O man, being earth and ash, and dust, do you lift yourself up and think yourself great? And of what hell would you not be worthy? If therefore you indeed desire a high mind, come, I will show you the way; for you do not even know what it ever is. He, then, who pays attention to present things as if they were great, is of a petty soul. So that there would not even be humility, unless it were with greatness of soul; nor vanity, unless from smallness of soul. For just as little children are agitated over petty things, gaping at balls and wheels and knucklebones, and are unable to grasp even a notion of the great things; so also here, the one who is philosophizing will deem present things to be nothing (therefore he will not choose to hold onto them, nor will he...

seek to regain them if they are taken by someone else); whereas he who does not philosophize, being held by passions, will cling to spiders, shadows, dreams, and things more worthless.

16. *Amen, amen, I say to you, the servant is not greater than his lord; neither is the apostle greater than he who sent him.*

17. *If you know these things, you shall be blessed if you do them.*

18. *I do not say this of you all, but that the Scripture may be fulfilled: He who eats bread with me has lifted up his heel against me.*

What he said above, he repeats here also, so as to reprove. For if the servant is not greater than his lord, nor the apostle greater than he who sent him, and if this was done by me, it is necessary that it be done much more by you. Then, lest anyone should say, "Why do you say this? For now we do not know," he added this very thing: "I do not say these things to you as to the ignorant, but so that you may exhibit through your deeds what has been spoken." For indeed, to know belongs to everyone; but to do is not for everyone. For this reason he says, *You shall be blessed if you do them.* For this reason I repeat this most frequently, even though you know it, so that I may induce you to act. For even the Jews know, but they are not blessed on that account, since they do not do them. *I do not say this of you all.* Oh, what patience! He does not yet point out the traitor, but covers the matter, thereby granting him a place for repentance. And he both reproves and does not reprove, saying this: *He who eats bread with me has lifted up his heel against me.* It seems to me that the statement, *The servant is not greater than his lord*, was said for this purpose, so that if anyone should suffer any evil from servants or other more worthless persons, they might not be troubled, looking to the example of Judas, who, having obtained innumerable good things, repaid the contrary. Therefore he added, *He who eats bread with me*; and having dismissed all others, he brought forth this, which was able to restrain and put him to shame. "He who was fed by me, who was a table-companion to me," he says. Furthermore, he was saying these things so as to instruct them to provide benefits to those who would inflict evil upon them, even if they were incurable. But when he says, *I do not say this of you all*, so as not to strike fear into everyone, he finally separates him with these words: *He who eats bread with me.* For the statement, *Not of you all*, did not signify any one person entirely; therefore he added, *He who eats bread with me*, declaring to the wretched man that he was not ignorant but knew thoroughly that he was being encompassed—that which could most effectively restrain him. Nor did he say, "He betrays me," but, *He has lifted up his heel against me*, so as to declare the guile and hidden snares.

These things, moreover, were written so that we might not bear malice against those who do injury, but might reprove and mourn for them. For they are worthy of tears, not the ones suffering, but those inflicting the injury. For the robber, the slanderer, and whoever else inflicts evil, harm themselves most; to us, however, they are of great benefit, provided we do not avenge ourselves. For example, did someone rob you, and did you, for the injury, give thanks to God and render glory to Him? Through the act of thanksgiving you have obtained innumerable rewards; just as he has prepared for himself an immense fire. But if anyone should say, "What if, being the inferior, I was not able to repel the injury?" I would answer, "You were able to be indignant and angry—for these things are in our power—to curse the one injuring you, and to pursue him with a thousand imprecations and to defame him." Whoever does not do this will receive the reward for the omitted vengeance. For it is certain that he, when he could have done this, nevertheless did not do it. For one who is injured uses whatever weapons come to hand; if he does not bear the injury, he avenges himself on the injurer with curses, with insults, with snares. If you abstain from these, therefore, and not only that, but also pray for him, in this way you are made like God. *Pray*, he says, *for those who persecute you, that you may be like your Father who is in the heavens* (Matt. 5:44, 45). Do you see how much we gain from the injuries inflicted upon us? Nothing so pleases God as not rendering evil for evil, but rather rendering good for evil. We are therefore commanded to return the contrary: service, prayers. For this reason Christ bestowed benefits upon the one who was about to betray him; he washed his feet, he reproved him secretly, he rebuked him sparingly, he esteemed him with service, table, and a kiss. Nor did he repent, yet Christ persisted in doing his own work. But come, let us instruct you by the example of servants, and, which is more powerful, from the Old Testament itself, so that you may see that we have no excuse if we remember injuries. Do you wish that I bring forward Moses, or should I reach further back? For the older the examples are, the more apt they are for persuasion. Why? Because then virtue was more difficult. For they did not then have written laws, nor the examples of the ancients; but nature alone fought by itself, and was forced to swim everywhere without harbor or shore. For this reason the Scripture, in praising Noah, not only calls him perfect, but adds, *In his generation* (Gen. 6:9). Showing that in that time, when there were many impediments—for others became famous after him, yet he was not inferior to them. For he was perfect in his own times.

Joseph, an example of patience. Who then was patient before Moses? That blessed and energetic Joseph, who, shining with chastity, resplended no less with patience. He was sold when he had injured no one, nay rather, had even performed all servile tasks. They insulted him, and he did not avenge himself, though he had his father with him; but he went providing food for them into the desert; and when he did not find them, he did not curse, nor did he turn back, even though he could have seized an opportunity if he had wished; but towards those beasts, towards those savage men, he always kept the affection of a brother. Again, being established in prison, and asked the cause, he said nothing evil about his brothers, but only, "I have done nothing"; and, "I was stolen away from the land of the Hebrews" (Gen. 40:15). And afterwards, again, when he received power, he fed them and rescued them from innumerable evils. For if we are watchful, the wickedness of a neighbor cannot cast us down from virtue. But his brothers [did] the contrary. For they stripped him of his garment, and tried to kill him, and taunted him with his dream, even though they had received food from him, and they strove to despoil him of life and liberty. They were eating, and were considering the naked brother cast into the pit. What is worse than this savagery?

who would be more wretched? Or how could they be anything other than worse than those murderers? Yet, after this, they brought him up and delivered him to ten thousand deaths, selling him to barbarian and savage men, intending that he should go off to the barbarians. But he, having become king, not only forgave them the punishment, but even, so far as he was concerned, freed them from the sin, calling what had happened an economy of God, not the wickedness of those men. And the things he did for them—he did not do these out of resentment, but acted out all these things on behalf of his brother. Consequently, after this, when he saw them holding fast to him, he cast off the mask immediately and broke into tears and embraced them as if he had been greatly benefited by them, though he had been killed by them long before; and he led them all into Egypt and rewarded them with ten thousand benefits. What defense, then, shall we have after the Law and Grace and such a great progress in philosophy, if we do not even emulate him who lived before the Law and Grace? Who will extract us from damnation? For there is not, there is not anything more grievous than resentment. And he who owed the ten thousand talents made this manifest: he was subsequently not called to pay, and then was called to count; he was not called to pay, because of the philanthropy of God; but he was called to pay because of his own wickedness and his holding a grudge against his fellow servant. Having learned all these things, let us forgive our neighbors their sins, and let us repay them with the opposite, that we may also obtain the philanthropy from God, by the grace and philanthropy of our Lord Jesus Christ, to whom is the glory and the power unto the ages of ages. Amen. ^D

HOMILY LXXII

Cap. 13. v. 20. Amen, amen I say to you, he that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me.

1. Great is the recompense for the care shown toward the servants of God, and from this, fruits come to us. For, He who receives you, He says, receives me; and he who receives me, receives the One who sent me. And of receiving Christ, and with Him the Father, what could be equal? And what is the consistency of this with the things said before? And what does it have in common with what He said, ^A If you do these, you will be blessed, to add, He who receives you? It is great and very much in harmony; and observe how. Because they were about to go forth and suffer many terrible things, He consoles them in two ways: one from Himself, and the other from others. For if you are philosophical, He says, having me in your memory always, and carrying around everything I suffered and everything I did, you will easily bear the terrible things. And not just in this way alone, but also in enjoying much care from all. And He made the former clear by saying: If you do these things, you will be blessed; and the latter by saying, He who receives you, receives me. For He opened up to them the homes of all men, so that both from the philosophy of their ways and from the eagerness of those showing care, they might have a double consolation. Then, since He ordained these things for them as they were about to traverse the entire inhabited world, considering that the traitor is deprived of both of these—and will enjoy none of them, neither the patience in labors nor the care of those who receive them—He was again troubled. Which the evangelist also signifies, indicating that he is troubled because of him, adding: 21. When Jesus had said these things, he was troubled in spirit, and testified and said: One of you shall betray me. Again He makes the fear universal by not saying the name; but they are perplexed, even though they were conscious of no evil in themselves; for they considered the pronouncement of Christ more trustworthy than their own thoughts. Wherefore they looked at each other. By fixing the whole on one, He would have lessened the fear; but by adding, One of you, He troubled them all. What then? The others look at each other; but the everywhere-fervent Peter nods to John. For since he had been rebuked previously, and had kept Him from washing him, and is everywhere found to be acting from desire but being accused, on account of this he was afraid, and he neither kept quiet nor spoke, but wishes to learn through the mediation of John. But that is worthy of inquiry: why is it that, when all are anxious and trembling, and the coryphaeus himself is afraid, John ^B reclines on the bosom of Jesus as if finding enjoyment; and he does not recline only, but also on the breast; and not this alone is worthy of inquiry, but also what follows. And what is that? What he says about himself, Whom Jesus loved. For why did no one else say this about him, even though the others also were loved? But he, more than the others. If no one else said this about him, but he said it about himself, it is nothing strange. Paul also does this when the time calls for it, saying thus: I know a man fourteen years ago, even though he had mentioned no small other praises of himself. Or does it seem a small thing to you that he, having heard, Follow me, immediately abandoned the nets and his father to follow, and that he was the only one taken by Him, with Peter, onto the mountain, and elsewhere again when He entered into a house? But he himself related how great a praise of Peter he was, and did not hide it, saying that Christ said: Peter, do you love me more than these? And everywhere he shows him to be fervent and having a genuine affection toward Him. When, therefore, he said, What about this man? he was saying this out of much desire. For this reason, therefore, no one else said it about him; but not even he would have said it if he had not fallen into this passage. For if, having said that Peter nodded to John to ask, and added nothing else, he would have caused much perplexity, and forced us to seek the cause; for this reason, solving this himself, He says, He was reclining on the bosom of Jesus. Do you think you have learned a small thing, having heard that he was reclining, and that the Teacher was sharing such boldness with them? If you seek to learn the cause of this, too, it was a matter of love; for this reason he says, Whom Jesus loved. And I think he does this for another reason as well, wanting to show himself an alien to the crime. For this reason he uses his boldness and is confident. For why did he not say this in another place, but when the coryphaeus nodded? So that you might not think that he nodded as to one who was greater, he says that this happened because of the great love. ^C But what is the reason for falling upon the breast? They did not yet suspect anything great about him; otherwise, he also soothed the despondency. For it is likely that their countenances were downcast at that time. For if to the ^D

≫ ^A disciples they seemed to be in such a state, how much more would they have been troubled in their own hearts upon hearing these things? ^B Yet, soothing them both by his words and by his questioning, he guides them and permits them to lean back upon his breast. Observe, moreover, how removed he is from arrogance. He does not say his own name, but, "He whom he loved": just as even Paul, when he said, "I know a man fourteen years ago" (2 Cor. XII, 2). Then, however, for the first time Jesus convicts him, although not by name; but how? "To whom I shall give the dipped bread" (John XIII, 26). The mode of it also brought a rebuke; for he did not revere the table, even when partaking of the same bread. Granted, he did not restrain him from the fellowship of the table; but to receive a morsel of bread from him whom he had not caused to bend? Surely not him. Wherefore, ^C "Then Satan entered into him" (John XIII, 27), mocking his impudence. As long as he was in the choir, he did not dare to enter, but fought from the outside; but after Christ made him public and separated him, he leapt upon him at last with freedom. For since such a one was not without hope of amendment, it was not fitting for him to remain within any longer. Therefore he cast him out, and having been separated, Satan snatches him away, and after dismissing them, the traitor left by night. "Jesus saith to him, That which thou dost, do quickly" (John XIII, 27). ^D "Now no man knew of them that sat at the table" (John XIII, 28). What? Was he not softened, nor did he blush, but being rendered more impudent, went out? Yet that "Do quickly" is not the word of one commanding, nor of one advising, but of one upbraiding and showing that he wishes him to repent. But since he was hardened, he dismissed him. "And no man," he says, "knew of them that sat at the table." Here a great question might be raised: in what manner, when the disciples asked who it was, he says, "To whom I shall give the dipped bread," and they did not understand even then? Unless perhaps he spoke privately, so that no one heard. For this reason John, leaning back upon the breast, asked almost at the ear, so that the traitor might not be made public; and Christ answered in such a way as not to make him manifest. And although Jesus said with emphasis, "That which thou dost, do quickly," they did not understand even then.

The reason for his words

The reason for Christ's having a purse

and as I said to the Jews, "Where I go, you cannot come," so I say to you now. ^A He begins now with matters of sorrow after the meal. For when Judas had gone out, it was no longer evening, but night. Since they were soon to be set upon, it was necessary to entrust everything to them so that they might keep it in memory; or rather, the Spirit reminded them of all things, ^B for it is likely that, as they were hearing this for the first time and were about to undergo such temptations, they would have cast it away. For those who were overcome by sleep, as another evangelist says, and held by grief, as Christ himself says, "But because I have spoken these things to you, sorrow has filled your heart"—how could they have strictly retained all these things? Why then was it said? It was no small gain for them, for the sake of Christ's glory, to clearly know, when they were reminded of it afterward, that they had heard these things from Christ long ago. But why does he prepare their soul beforehand, saying, "Yet a little while I am with you"? For to the Jews it was said reasonably, but why do you bring us into the same category as those ungrateful ones? Not at all. And why did he say, "As I said to the Jews"? He reminded them that it was not just now, from the presence of evils, that he foretells these things; but he knew them from above, and they themselves are witnesses, those who heard, that he was saying these things to the Jews also. Therefore he added "Little children," so that upon hearing "As I said to the Jews," they might not think that what was said was spoken to them in the same way. He is not, therefore, casting them down, but consoling them, ^C he says these things so that the evils, coming upon them unexpectedly, might not disturb them: "Where I go, you cannot come." He shows that his death is a departure and a translation to something better, to a place that does not receive corruptible bodies. He says these things, also stirring up desire for himself and making it warmer. For it is as when we see some of our dearest ones departing, we are greatly warmed, and even more so when we see them going to a place to which it is not even possible for us to go! He was saying these things, then, frightening those and kindling desire in these. Such is the place, that not only they, but not even you, his dearest ones, could be present there. Here he also shows his own dignity. "And I say to you now." Why "now"? Differently to them, and differently to you; that is, not with them. Where did the Jews seek him? And where did the disciples? The disciples, when they fled; the Jews, when they were suffering irreparable evils and things exceeding all reason, when the city itself was captured, and the God-sent wrath was being carried out against them from every side. To those, then, he was speaking because of their unbelief, but to you now, so that the evils might not come unexpectedly. ^D "A new commandment I give to you." Since it was likely that they would fall into turmoil upon hearing these things, as if they were about to be left desolate, he consoles them, surrounding them with the root and security of all good things, namely, love; as if he were saying, "Are you in pain because I am going away? But if you love one another, you will be stronger." Why then did he not say this? Because he said what was more profitable for them: "In this everyone will know that you are my disciples." For by this he also declared at the same time that the chorus would not be dissolved, since he gave them a token. This he said when their betrayer was separated from them. How does he call it a new commandment, since it is also contained in the Old Testament? He himself made it new by the manner; for he added, "As I loved you." For he says not that I gave you a command because of good deeds performed by you beforehand, but I myself have led the way. In this manner you too ought to benefit those dearest to you, not being owed by them. And leaving aside the miracles which they were about to perform, he defines them by love. Why? Because this is most especially what shows people to be holy. For it is the foundation of all virtue. Through this we are all saved. For this is what it means, he says, to be a disciple. Thus everyone will praise you when they see you imitating my love.

4. What therefore? Do not miracles show this much better? Not at all. For many will say, "Lord, did we not cast out demons in your name?" And again, when they were rejoicing that the demons were obeying them, he says, "Do not rejoice that the demons obey you, but that your names are written in the heavens." And yet, this brought in the inhabited world, because that preceded it; but if that had not been there, neither would this have remained. This, at any rate, immediately made them noble and good, and [produced] that all had one heart and soul. But if they had stood apart from one another, everything would have perished. He was not speaking these things to them alone, but also to all who were to believe in him; since even now there is nothing else that offends the Greeks, except that there is no love. But they also charge that signs are not occurring, he says. But it is not so. Where did the apostles demonstrate love? Do you see Peter and John having unbreakable fellowship with each other, and going up to the temple? Do you see Paul so disposed towards them; and do you doubt? For if they possessed the other things, much more did they have the mother of good things. For this thing sprouts from a virtuous soul; but where there is wickedness, this plant withers. For when, he says, iniquity abounds, the love of many will grow cold. And signs do not lead the Greeks as much as life does; and nothing makes a life [credible] as much as love. For those [signs], they often called the perpetrators deceivers; but they would have no way to seize upon a pure life. When, therefore, the proclamation had not yet been spread, it was reasonable that ^A signs were wondered at; but now we should be wondered at for [our] life. For nothing puts the Greeks to shame as much as virtue; nothing offends as much as wickedness; and with reason. For when he sees someone coveting, plundering, commanding the opposite, and using his own kin like wild beasts—the one who was commanded to love even his enemies—he will call what has been said nonsense. When he sees him trembling at death, how will he receive the discourses concerning immortality? When he sees them loving authority and enslaved to the passions of others, he will remain more precisely in his own dogmas, imagining nothing great about us. For we are the cause, we, of their remaining in error. For they have long ago condemned the dogmas among themselves, and they admire ours as well; but they are hindered by our life. For to philosophize through words is easy (for many even among them have done this); but they seek the demonstration through deeds. But let them consider the ancients among us. But they do not believe at all; they seek those living now. "For show me," he says, "your faith through your deeds." But there is no—

such thing among us; rather, when they see us tearing our neighbors to pieces more savagely than wild beasts, they call us the ruin of the inhabited world. These things keep the Gentiles from coming over to us. And so we shall pay the penalty for these things, not only because we do evil, but also because the name of God is blasphemed because of us. How long will we be given over to money, to pleasures, and to other vices? Let us abstain at last. Hear what the prophet says regarding certain senseless people: "Let us eat and drink, for tomorrow we shall die" (Isa. XXII, 13). We cannot say this about those present; so many plunder the goods of all. The prophet, rebuking this in them, said: "Will you dwell alone upon the earth?" (Isa. V, 8). Therefore, I fear lest we be punished for this, and draw upon ourselves the heavy wrath of God. In order that this may not happen, let us cultivate every virtue, so that we may obtain the goods to come, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the holy Spirit, now and always, and unto the ages of ages. Amen.

Homily LXXIII

^A “Simon Peter says to him: Lord, whither goest thou? Jesus answered him: Whither I go, thou canst not follow me now; but thou shalt follow hereafter” (John XIII, 36).

Great is the love for the good, and it is more vehement than fire, and it carries one up to heaven itself; and no obstacle exists which can check its impetus. Therefore the most fervent Peter, when he heard him saying, "Whither I go, you cannot come," what does he say? "Lord, whither goest thou?" He said this, however, not so much from a desire to learn as from a desire to follow Him. He certainly did not dare to say, "I am coming," but he says, "Whither goest thou?" Christ answers him not merely with words, but searches his mind, as is evident from his own words. For what does He say? "Whither I go, thou canst not follow me now." Do you see that he desired to follow, and for this reason asked? But when he heard, "Thou shalt follow hereafter," he did not even then restrain his longing, even though he heard that there was something to hope for; but he reached the point of saying: "Why can I not follow thee now? I will lay down my life for thee." For because he had put aside the fear of betrayal, and reckoned himself among the worthy, at last he asks with confidence, while the others were silent. "What are you saying, Peter?" He says, "Thou canst not," and you say, "I can"? You will show, therefore, by experience that your love is nothing without grace from above. Whence it is manifest that He allowed that fall to be for Peter’s benefit. Christ indeed wished to instruct him by these words; but because he persisted in his fervor, He did not block him, nor did He force him away from the denial, but permitted it so that he might learn his own weakness. Jesus said that He was to be handed over; he replied: "God forbid, Lord, this shall not be unto thee" (Matt. XVI, 22). He was rebuked, yet not corrected; but when Jesus wished to wash his feet, he said, "Thou shalt never wash my feet." Hearing again, "Thou canst not follow me now," he says: "Although all should deny thee, I will not deny." Since it was possible to see that he was slipping into arrogance, intending to contradict, He stops him from resisting any longer. Luke indicates this, saying that He said to him: "And I have prayed for thee, that thy faith fail not" (Luke XXII, 32); that is, that thou might not perish entirely and to the end: in all things teaching him humility, and proving that human nature is nothing in itself. For because the power of love was causing him to be ready to contradict, He warns him to repent so that he would not later fall into the same state when he would be taking up the administration of the whole world; but that, being mindful of the things that had happened to him, he might know himself. And see how great the fall is. For he did not fall once or twice, but proceeded so far as to deny Him briefly, so that he might learn that he had not loved in such a way as he had been loved. Nevertheless, to him who had so fallen, He says again: "Lovest thou me more than these?" Thus it was not because he was cold, but because he had been stripped of the help from above, that he fell. He embraces Peter’s love, therefore, but cuts off the contradiction that arose from it. If you love, you ought to obey the beloved. He said to you and to the others, "You cannot"; why do you contend? Do you not understand what the denial of God means? But because in this matter you do not wish to learn that what I say cannot come to pass, you will learn it in your denial, even if this seemed incredible to you. You did not know this; but you had the awareness of it in your mind; yet it happened contrary to what you expected. "I will lay down my life for thee." For because he had heard that no one has greater love than this, he leaped immediately, being insatiable and wishing to touch the heights. But Christ, to show that it pertains to Him alone to speak these things with authority, says: 38. "Before the cock crow, thou shalt deny me thrice" (John XIII, 38); that is, now. For it was not far off; indeed, He was speaking in the dead of night, and the first and second watch had already passed. (Chap. XIV): ^B 1. "Let not your heart be troubled." He says this because it was likely that they were troubled hearing these things. For if the leader, being so fervent, heard that he would deny before the cock crowed thrice, it was credible that they were about to suffer a great calamity, one which could overturn even souls of adamant. Because, therefore, it was fitting that they be terrified thinking of these things, see how He comforts them: "Let not your heart be troubled." By this He first demonstrates the power of His divinity, in that He knew and made known things they had in their minds. "Believe in God, believe also in me"; that is, all hardships will pass away. For faith in Me and in the Father is stronger than all hardships, and will not allow you to be overwhelmed by evils. Then He adds: 2. "In my Father’s house there are many mansions." As He comforts the mourning Peter, saying, "Thou shalt follow hereafter," so He suggests the same hope to them. For lest they think the promise pertained only to him, He says: "In my Father’s house there are many mansions; if it were not so, I would have told you, that I go to prepare a place for you"; that is, that—

there is great abundance of dwellings there, and it cannot be said that it needs preparation. Since He ^A had said, “You cannot follow me now,” that they might not think they were utterly cut off, He added: “That where I am, you may be there also.” I have taken such great pains for this matter, because I would have already been there, had it not been prepared for you long ago: showing that they ought to be very confident and trustful. ^B Then, that He might not seem to be speaking as if merely comforting them, but that they might believe that it is so, He adds: “And where I go you know, and the way you know.” Do you see how He gives them proof that these things were not said simply? He says this, since He perceived their soul was now seeking to learn this. For Peter was saying what he was saying, not for the sake of learning, but in order to follow. But since he was rebuked, and what previously seemed impossible, He Himself declared possible; and since it appeared impossible, it led him into a desire to know it with accuracy: for this reason He says to them: “And the way you know.” Just as when He said, “You will deny me,” before anyone had said anything, He searched what was in their hearts and said, “Do not be troubled”: so also here, when He said that they knew, He was revealing the desire that was in their mind, and He Himself gives them a pretext to ask. The question, “Where are you going?” Peter says out of great affection, but Thomas says it out of timidity: “Lord, we do not know where you are going.” We do not know the place, he says; and how shall we know the way that leads there? And see with how much reserve. For he did not say, “Tell us the place,” but, “We do not know where you are going.” For all had been laboring to learn this for a long time. For if the Jews were perplexed when they heard it, even though they wanted to be rid of Him, how much more did they wish to learn, who never wanted to be separated from Him. They were afraid, indeed, to ask Him, yet they ask, nevertheless, from great longing and anxiety. What then does Christ say? “I am the way and the truth and the life. No one ^C comes to the Father, except through me.” Why then, when asked by Peter, “Where are you going?”, did He not immediately say, “I am going to the Father; but you cannot come now,” but instead threw in such a long turn of words, stringing together questions and answers? For to the Jews He reasonably did not say this; but why to these? He said both to these and to the Jews that He came forth from God, and is going to God; and now He says it more clearly than before. Otherwise, He did not speak so clearly to the Jews; for if He had said, “You cannot come to the Father, except through me,” they would have immediately thought it to be arrogance; but now, by hiding it, He cast them into anxiety. But why, one might say, did He speak thus to the disciples, and to Peter? He knew his great zeal, and that he would press on and clamor more from this point. So, in order to lead him away, He conceals it. But having accomplished what He wished through the obscurity and the concealing of the word, He reveals it again. For having said that “Where I am, no one can come,” He added: “In my Father’s house there are many mansions”; and again, “No one comes to the Father, except through me.” He did not wish to say this to them at the beginning, so as not to cast them into greater sorrow; but since He comforted them, ^D from the rebuke of Peter He cast out much of the sorrow; and having fallen into fear that they might hear the same things, they were silenced all the more. “I am the way.” This is a proof of, “No one comes except through me”; and the, “And the truth and the life,” of the fact that these things will certainly come to pass. There is no falsehood from me, if I am the truth; but if I am also the life, not even death itself will be able to hinder you from coming. Otherwise, if “I am the way,” you will not need someone to guide you; if I am also the truth, the things said are not false; if I am also the life, even if you die, you will attain the things spoken of. They understood then and confessed the part about the way; but they were ignorant of the rest; yet they did not dare to say what they were ignorant of. But nevertheless, they received much comfort from the way. If, therefore, I am the Lord, He says, of leading to the Father, you will certainly come there. For there is no other way to come. But having said before, “No one can come to me, unless the Father draws him”; and again, “If I am lifted up from the earth, I will draw all to myself”; and now again, “No one comes to the Father, except through me,” He shows Himself equal to the One who begat Him. But how is it that having said, “Where I go you know, and the way you know,” He added: “If you had known me, you would have known my Father also, and from now on you know him, and have seen him”? He is not contradicting Himself; for they did know Him, but not as they ought to have known Him. For they knew Him as God, but not yet as Father; for later the Spirit, coming upon them, prepared all knowledge in them. What He says is like this: If you knew my essence and value, you would also know the Father’s. “And from now on you know him, and have seen him” (the one is of the future, the other of the present); that is, through me. By vision, He means the knowledge that is according to the mind. For those things which are seen, we can both see and ignore; but those which are known, we cannot both know and ignore. For this reason He says: “And have seen him”; just as He says, “He was seen by angels.” And yet, the essence itself was not seen; but nevertheless, He says it was seen, that is, as it was possible for them to see. It was said in this way, so that you might learn that whoever has seen Him, knows Him who begat Him. And they beheld Him not with the essence naked, but clothed in flesh. He knows also how to call touch knowledge; as when He says, “Blessed are the pure in heart, for they shall see God” (Matt. 5. 8). By pure, He means not those who are free from fornication, but those who are free from all sins; for every sin introduces filth into the soul. 3. Let us, therefore, do everything so as to wipe away the filth. The bath wipes it away first; but after that, there are many and various other ways. For as God is a lover of mankind, even after this He gave us ways of various deliverance; the first of all of which is that through almsgiving. For by “alms and faiths,” it is said, “sins are purged.” But I do not speak of almsgiving from injustice; for this is not even almsgiving, but cruelty and inhumanity. For what is the profit to strip one, and clothe another? For one ought to begin from the pity of the matter; but this is inhumanity. For even if we give all things that we have from others, there is no gain for us. And Zacchaeus shows this, who then said he would placate God, by giving back fourfold of what had been taken away (Luc. 19. 8). But we, snatching ten thousand things, and giving little, think we are making God propitious. Tell me, I pray, if you take a dead and foul-smelling ass and

Homily LXXIV

^A ...if you were to drag a donkey and a carcass—even if it had been dead and putrid for three days—from the crossroads and lead it into the temple to offer it as a sacrifice, would not everyone stone you as a lawless and abominable person? What then, if I prove that a sacrifice from plunder is more abominable than this; what defense shall we have? For if we place a treasure acquired from plunder on the altar, is it not far more putrid than a dead donkey? Do you wish to learn how great the stench of sin is? Hear the Prophet saying: "My wounds have putrefied and are corrupt" (Ps. XXXVII, 6). You, however, entreat God with your words to forget your sins, while by your plunderings and frauds you cause Him to remember them always, because your sin is being placed upon the altar. But now, it is not only this that is a sin, but—what is worse—you are defiling the souls of the saints. For the altar is stone ^B and is sanctified; they, however, always carry Christ; and do you dare to offer such unclean things? "By no means," you will say; "I do not offer these monies, but others." These are ridiculous and nonsensical claims. Do you not know that if even a drop of injustice falls into a large amount of money, the whole is defiled? For just as if someone were to throw dung into a pure fountain, he makes the whole stream unclean, so too, if plunder enters into wealth, it fills everything with stench. What then? We wash our hands when we enter the church, but not our hearts? Do not the hands emit a voice? The soul speaks the words; it is upon the soul that God looks. If it is defiled, the purity of the body is of no profit. What use is it to wipe your hands on the outside if you leave your interior impure? That is the grave matter; that is what overturns everything: that we take care of minor things with fear, while we despise the great. To pray with unwashed hands is indifferent; but to have an unwashed conscience—that is the worst of all evils. Hear why it was said to the Jews, who were concerned about such uncleanness: "Wash your heart from wickedness" (Jer. IV, 14). How long will the thoughts of your labors remain in you? Let us also wash—not with mud, but with pure water, with almsgiving, not with greed. First refrain from plunder, and then distribute alms. "Turn away from evil and do good" (Ps. XXXVI, 27). ^C —Almsgiving from plunder is a crime. —Restrain your hands from plunder, and thus stretch them out for almsgiving. If, however, we despoil others with the same hands, even if we do not clothe others from what was taken, we shall not escape punishment even so. For in this way, the matter of propitiation is also the matter of crime. It is certainly better not to show mercy than to show mercy in this way. Inasmuch as it would have been better for Cain to offer nothing at all. But if he who offered lesser things provoked God, how shall he who gives what belongs to others not provoke Him? "I told you," He says, "Do not plunder," and do you honor me with plundered goods? What do you think? That I am pleased by these things? He will say to you, therefore: "You thought wickedly that I shall be like you. I will reprove you, and set your sins against your face" (Ps. XLIX, 21). But may it not be that any of us should hear these words, but rather that, having performed pure almsgiving and having bright lamps, we may enter into the bridal chamber, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

Homily LXXIV

Philip says to Him: "Lord, show us the Father, and it is enough for us." ^D Jesus says to him: "Have I been so long a time with you, and you have not known me, Philip?"

I. The Prophet said to the Jews: "A forehead of a harlot has become yours; you have acted shamelessly toward all" (Jer. III, 3). And it seems, brothers, that this saying applies not only to that city, but even to those who act shamelessly against the truth. For when Philip said, "Show us the Father," Christ answered: "Have I been so long a time with you, and have you not known me, Philip?" And yet there are some who, after these words, cut the Son off from the Father. And yet, what greater intimacy do you seek? For some, because of this statement, have fallen into the disease of Sabellius. But leaving both these and those aside, as being diametrically and impiously opposed, let us explore the accurate sense of the words. "Have I been so long a time with you, and have you not known me, Philip?" What then? Are You the Father whom I am seeking? "No," He says. Therefore He did not say, "You have not known *Him*," but "You have not known *me*," declaring nothing else than that the Son is not something other than what the Father is, while remaining the Son Himself. Why did Philip approach to ask this? Christ had said, "If you had known me, you would have known my Father also" (John XIV, 7); and He had often told this same thing to the Jews. Since, therefore, Peter and the Jews had often asked Him who the Father was, and Thomas had likewise asked—and no one had received anything clear, but the matter was still unknown—so that Philip might not seem troublesome, and like the Jews, tempting Him in a captious manner, he said, "Show us your Father," and added, "and it is enough for us"; we seek nothing beyond this. And yet Christ had said: "If you had known me, you would have known my Father also," and He was showing the Father through Himself; but he reversed the order, saying, "Show us the Father," as if he knew Christ accurately. But Christ did not indulge him, but directed him to the way, persuading him that he should know the Father through Himself. Philip, however, wanted to see Him with bodily eyes, perhaps because he had heard that prophets had seen God. But those things were spoken in a humbler manner, O Philip. Therefore Christ said: "No man has seen God at any time" (John I, 18); and again, "Everyone who has heard from God, and has learned, comes to me" (John VI, 45). "You have neither heard His voice, nor seen His face" (John V, 37). And in the Old Testament: "No man shall see my face and live" (Exod. XXXIII, 20). What then does Christ do? He rebukes him strongly: "Have I been so long a time with you, and have you not known me, Philip?" He did not say, "You have not *seen* me," but "You have not *known* me." "Do you wish to know yourself?" He says. "I seek to see your Father now; you, however, say to me, 'You have not known me'? What kind of consequence is this?" Many, certainly. For because the Son is the same thing that the Father is, while still remaining the Son, He rightly shows the Father in Himself. Then, distinguishing the hypostases, He says: "He who sees me, sees also the Father," lest anyone might say that the Father and the Son are the same Person.

For if He were the Father Himself, He would not have said: "He who sees me, sees Him." Why then did He not say to him, "You ask for impossibilities, and not according to a human way; for to me alone is this possible"? Since Philip had said, "It is enough for us," as if he knew Him, He shows that he had not even seen Him; for he would have seen Him also, if he had been able to see Him. Hence He said: "He who sees me, sees the Father." If anyone has seen me, he shall see Him also. What He says means this: that it is not possible to see either me or Him. For Philip was seeking knowledge by way of sight; and since he thought he had seen Him, and therefore wished to see the Father in the same way, He shows that he had not even seen Him. But if anyone says that "sight" here means knowledge, I do not contradict this either. For he who has known me, He says, has known the Father. But He did not say this; rather, wishing to set forth the consubstantiality, He said: "He who knows my essence, knows also that of the Father." And what is this? He says. For he who knows the creation, knows also God. And yet all know the creation and have seen it, but not all know God. Moreover, let us consider what Philip seeks to see. Is it the wisdom of the Father? Is it His goodness? No; but what God himself is, His very essence. To this therefore Christ answers: "He who sees me." But he who has seen the creation has not thereby seen the essence of God. "If anyone has seen me, he has seen my Father," He says. If He were of another essence, He would not have said this. And in order that I may use a coarser example: no one, while ignorant of gold, can see the essence of gold in silver; for one nature does not appear through another. Therefore He also rightly reproved him, saying: ^A "So long a time I am with you." You have enjoyed such great teaching, you have seen signs done with authority, and all things which were proper to Divinity, and which the Father alone works, sins being forgiven, mysteries being brought to light, death fleeing, creation being made from the earth. "And have you not known me?"

2. For because He was clothed in flesh, for this reason He said, "Have you not known me?" Have you seen the Father? Seek not to see anything more; for in Him you have seen me. If you have seen me, do not explore further; for in me you have known Him. "Do you not believe that I am in the Father?" That is, I appear in that essence. "The words which I speak, I do not speak of myself." Do you see the exaggeration of nearness and the manifestation of one essence? "But the Father who remains in me, He does the works." How is it that, starting from words, He came to the works? For it was logical to say, "He himself speaks the words"; but He sets two things here, concerning teaching and signs; or because the words themselves were works. How then does He himself do it? And yet elsewhere He says: "If I do not the works of my Father, do not believe me"; how then does He say here that the Father does them? ^B Declaring this very thing, that there is nothing between the Father and the Son. What He says is this: The Father would not have done it in one way, and I in another; and yet elsewhere He says that both He and the Father work, saying: "My Father works until now, and I work"; there, the identity of the works; here, demonstrating that the thing is the same. But if the plain impression of the words conveys lowliness, do not wonder. For having first said, "Do you not believe," He then uttered this, showing that He shaped the words thus to lead him to faith. For He moved their hearts. "Believe that I am in the Father, and the Father in me." It behooved you, hearing Father and Son, to seek nothing else for the demonstration of the kinship according to essence. But if this does not suffice for you to show the equality of honor and the consubstantiality, learn it at least from the works. And (what He said) "He who sees me, sees my Father," if it were said regarding the works, He would not have said afterwards: "If not, believe me for the sake of the works." Then, showing that He can do not only these things, but also others much greater than these, He puts them with an exaggeration. For He does not say that "I can do greater things than these," but—which was much more wonderful—"I can give (this power) to others," He says, "and (they) can do greater things than these." ^C Amen, amen I say to you, that he who believes in me, the works which I do he also shall do, and he shall do greater things than these, because I go to the Father. That is, it is for you henceforth to work miracles; for I am going away. Then, since He had accomplished what his discourse intended, He says that "Whatever you ask in my name, you shall receive, and I will do this, that the Father may be glorified in me." Do you see how again He himself does this? "For I," He says, "will do it." And He did not say, "I ask the Father"; but, "That the Father may be glorified in me." And yet elsewhere He said: "God shall glorify Him in Himself"; here, however, He himself will glorify the Father. For when the Son is seen to be able to do great things, the One who begat Him will be glorified. What is, "In my name"? That which the apostles said: "In the name of Jesus Christ, arise and walk." For all the signs which they performed, He himself was working. "And the hand of the Lord was with them." "I will do it," He says. Do you see the authority? The things of others He does himself; but that the things through Him are not strong, but are worked by the Father? And who would say these things? For what reason does He put it a second time? Confirming His own word, and showing that the former things were of condescension. And that which He says, "I go to the Father," is this: I will not perish, but I remain in my own dignity, and I am in the heavens. ^D All these things He was saying as He consoled them. For since it was likely that they, not yet knowing the words concerning the resurrection, were conceiving something sad, He promises that He will give such things to them, everywhere healing them, and showing that He remains eternally, and not only remains, but shall also show forth greater power.

3. Let us therefore follow Him and take up the cross. For even if there is no persecution present, the time for another death is present. "Mortify," He says, "your members which are upon the earth." Let us therefore extinguish desire, let us kill anger, let us put away envy. This is the living sacrifice. This sacrifice does not end in ashes, nor is it dispersed into smoke, nor does it stand in need of wood, and fire, and knife. For it has fire and a knife, the Holy Spirit. Having used this knife, circumcise the superfluous and alien (parts) of the heart, open the closed (parts) of the hearing. For diseases and evil desires are accustomed to block the entrance of the word. For indeed, the desire for wealth, when set first, does not allow one to hear the word concerning almsgiving, and malice, when it arrives, partitions off the teaching concerning love, and another disease falling (upon the soul) again makes it more sluggish toward all things. Let us therefore put away evil desires. And

it is enough to will it, and all things are extinguished. Let us not, I pray, see that the love of money is a tyranny, but that our sloth is truly the tyranny. There are many, assuredly, who say that they do not know what money is. For that desire is not natural. Natural affections, indeed, were infused from the beginning; but whether gold and silver existed was, for a long time, unknown. Whence then did this greed grow? From vainglory and extreme sloth. For among desires, some are necessary, some are natural, and some are neither. For example: those which, if they are not satisfied, destroy the animal, these are natural and necessary; such as the desire for food, drink, and sleep. But the love of bodies is indeed natural, but not necessary. For many have overcome it, and have not perished. But the love of money is neither natural nor necessary, but superfluous. If we are willing, we shall not receive its dominion. Assuredly, Christ, speaking of virginity, says: *He that can receive it, let him receive it* (Matt. xix, 12). Concerning riches, however, it is not so; but what? *Unless one shall have renounced all things that he possesses* (Luke xiv, 33), *he is not worthy of me.* He exhorts us to that which is easy; but as for that which surpasses many, He leaves the matter to our own choice. Why then do we deprive ourselves of every defense? For he who shall have been taken by a more violent disease will not pay great penalties; but he who is taken by a lighter affection is deprived of every defense. For what shall we answer when He shall say: *I was hungry and you gave me not to eat* (Matt. xxv, 42)? What excuse shall we have? Shall we plead poverty? But we are not poorer than that widow who, having deposited two mites, surpassed everyone. For God does not require the magnitude of the gift, but the measure of the will; and this belongs to His providence. Wondering, therefore, at His benignity, let us offer what we can, so that in the present life and in the future, having attained much of God’s mercy, we may be able to enjoy the promised goods, by the grace and benignity of our Lord Jesus Christ, to whom is glory for ever and ever. Amen.

HOMILY LXXV

^A *If you love me, keep my commandments: and I will ask the Father, and He will give you another Paraclete, that He may abide with you for ever, the Spirit of truth, whom the world cannot receive, because it seeth him not, nor knoweth him.*

We always have need of works, not of the ostentation of words. For to speak and to promise is easy for anyone; to act is not so. Why have I said this? Because there are many now who say that they fear and love God; but in their works they exhibit the contrary: yet God seeks to be loved through works. Therefore He said to the disciples: *If you love me, you will keep my commandments.* For when He had said, *Whatsoever you shall ask, I will do it*, lest they should think that a request alone was enough, He added: *If you love me*; then, He says, I will do it. But because it was likely that they, when they heard Him saying, *I am going to the Father*, were troubled, He says: This is not to love, to be troubled now, but to obey what is said. I have given you a commandment, that you love one another, that you may so do for one another as I have done for you. This is love, to obey these things, and to yield to the beloved. *And I will ask the Father, and He will give you another Paraclete.* These are the words of One who humbles Himself. For because, as they did not yet know Him well, it was likely that they would greatly crave the association, words, and carnal presence of Him when He was gone, and would receive no consolation in His absence, what does He say? *I will ask the Father, and He will give you another Paraclete*; that is, Another such as I am. Let those blush who labor under the disease of Sabellius, and who do not think rightly concerning the Spirit. For in this discourse, it is a ^B wonder that He strikes down heresies which are diametrically opposed with a single blow. For when He says, *Another*, He indicates the difference of His hypostasis; but when He says, *Paraclete*, He indicates that He is of the same substance. Why does He say, *I will ask the Father*? Because if He had said, "I will send," they might not have believed—for now He is concerned that the Spirit be believed in—for afterwards He says that He Himself will send Him: *Receive the Holy Spirit* (John xx, 22). Here, however, He says He will ask the Father, so that the word might be worthy of belief to them. John, indeed, says of Him: *Of his fulness we all have received* (John i, 16); but that which He had, how should He receive it from another? And again: *He shall baptize you in the Holy Spirit and fire* (Luke iii, 16). What, indeed, would He have had more than the apostles, if He were about to ask the Father so that He might give to others, when they themselves are often seen to work without prayer? How, moreover, if the Spirit is sent from the Father through prayers, does He Himself fly down from Himself? How can He be sent by another, who is present everywhere, who distributes to each one as He wills, who says with authority: *Separate me Paul and Barnabas* (Acts xiii, 2)? Yet they were ministenng to God; nevertheless, with authority He called them to a work of His own, not that He was calling them to another work, but that He might show His power. What then, you will ask, is the meaning of that: *I will ask the Father*? It is to show the time of His advent. Why did the Holy Spirit not come when Christ was present?

For when He had cleansed them through the sacrifice, then the Holy Spirit flew down. Why did He not supervene when Jesus was with them? Because the sacrifice had not yet been offered. But when the sin had already been taken away, and they, being sent into dangers, were preparing themselves for the struggle, it was necessary that an exhorter be sent. But why did the Spirit not come immediately after the resurrection? That, having been seized with a greater longing for Him, they might receive Him with greater grace. For as long as Christ was with them, they were not afflicted; but after He departed, having been stripped and living in great fear, they were to receive Him with great longing. *He remains with you*, that is, He departs not even after death. But lest, hearing of a Paraclete, they should again [suppose another]

^A What is the meaning of "with you"? It is what He Himself says: "I am with you." But it also hints at something else, that He will not suffer what I suffer, nor will He depart. "Whom the world cannot receive, because it sees Him not." Why then, tell me, is anything else among the visible things seen? Nothing. But here He calls the knowledge [of Him] a seeing. And so He added, "Nor does it know Him," for one knows how to call the contemplation of accurate knowledge a "seeing." Since sight is more transparent than the [other] senses, by means of it He always indicates accurate knowledge. By "world" here He means the wicked, and by this He comforts them for being given such an excellent gift. See how He has raised the discourse about Him to the highest [degree]. He said that another is as I am; He said that He does not abandon you; He said that He comes to you alone, just as I do; He said that He abides in you; yet even so He did not drive away their sorrow. For they were still seeking Him, and His company. Healing this, therefore, He says: "I will not leave you orphans; I come to you. Do not fear," He says. "I did not say that I was sending another Paraclete for this reason, as if I myself were departing from you forever; I did not say that He abides with you as if I were no longer to see you. For I too come to you. I will not leave you orphans." Since at the beginning He said, "Little children," for that reason He says here also, "I will not leave you orphans."

^B 2. At the beginning, then, He was saying, "You shall come where I go," and "In my Father's house there are many mansions." Here, however, because that time was long, He gives the Spirit. But since they did not know what it was that was being said, and had not sufficient comfort, He says, "I will not leave you orphans." For this was what they were most seeking. But since the saying "I come to you" was indicative of a presence, lest they should again seek the same presence as before, see how He did not state it clearly, but hinted at it. For having said, "Yet a little while, and the world sees me not," He added, "But you see me"; as if He were saying, "I am coming to you, not, however, as I was before, meeting with you every day." And lest they say, "Why then did you say to the Jews, 'You shall not see me'?" He solves the contradiction by saying, "To you alone"; since the Spirit also is such. "Because I live, and you shall live." For the cross does not separate us forever, but hides us for only a brief moment. And by "life," it seems to me, He means not this present life only, but also the one to come. "In that day you shall know that I am in the Father, and you in me, and I in you." In the case of the Father, it refers to essence; but in the case of them, what is said refers to concord and the help given by God. "And how does this hold to reason, tell me?" someone says. "How does the contrary hold to reason? For great is the distance, and truly infinite, between Christ and the disciples." But if the same steps are laid, do not marvel. For Scripture knows how often to use the same words concerning God and men without using them in the same way; since we are also called gods, and sons of God, and the word does not have the same ^C power when applied to us as when applied to God. And the Son is called an image, and a glory; and so are we; but the distance is great. And again, "You are of Christ, and Christ is of God"; but Christ is not of God in the same way that we are of Christ. What then is it that He says? "When I have risen," He says, "you shall know that I am not cut off from the Father, but have the same power, and that I am with you continuously, as the facts declare the help from me toward you, and that the enemies are suppressed, you have boldness, the terrible things are removed, the preaching flourishes every day, and all things yield and give way to the word of piety. As the Father has sent me, so I also send you." Do you see that not even here does the word have the same power? For if we understand it in this way, the apostles will be in no way distinct from Christ.

Why then does He say, "Then you shall know"? Because then they saw Him risen and being with them; then they learned the accurate faith. For great was the power of the Spirit, which taught them all things. "He who has my commandments, and keeps them, he it is who loves me." For it is not sufficient to merely have them, but we need an accurate keeping of them. Why does He say the same thing to them often? Such as, "If you love me, keep my commandments," and "He who has my commandments, and keeps them," and "If anyone hears my word, and keeps it, he it is who loves me; he who does not hear my words does not love me." I think He is hinting at their sorrow. Since He had discoursed much to them concerning death, saying, "He who hates his life in this world will keep it unto eternal life," and "If anyone does not take his cross and follow me, he is not worthy of me"—and He was about to say further things, rebuking them—He says: "Do you think that you feel sorrow out of love? Not being sorrowful would rather have been proof of love. But that He wishes to establish this thoroughly, He summarizes the discourse as He proceeds. For if you love me, you would have rejoiced, He says, because I go to my Father. For now you suffer this out of cowardice. And to be so disposed toward death is not the act of those mindful of my commandments; for you ought to be crucified, if indeed you loved me. For my word exhorts not to fear those who kill the body. Such as these the Father also loves, and I." And I will manifest myself to them. Then Judas said, "And why, ^D is it that you are about to manifest yourself to us?"

3. Do you see their soul cramped by cowardice? It was confounded and troubled, and it supposed that, just as we see the dead in dreams, so he was about to be seen. In order, therefore, that they might not suspect this, hear what He says: "I and the Father will come to him, and will make our abode with him," as if to say: "Just as the Father manifests Himself, so do I." And not by this alone, but also by the saying, "We will make our abode with him," He removed the suspicion, which is not the case with dreams. But you, look at the disciple, both troubled and not daring to say clearly what he desired to say. For he did not say, "Woe to us, because you are dying, and like those who have departed."

^A He says, "I accept you, because you keep my commandment." For in case they should see him afterward, they might suspect they were seeing a phantom, he predicts these things beforehand. And so that they might not think he would appear in the way he just mentioned, he gives a cause: namely, that they would keep his commandments; he says also that the Holy Spirit would appear to them in such a way. If, having spent so much time with him, they do not grasp that substance, nay, they do not even understand it, what would have happened if he had appeared to them in such a way from the beginning? Therefore he eats with them, so that he might not be thought to be a phantom. For if, seeing him walking on the waters, they thought this, although the same face and form were seen and he was not far distant, what would they not have suspected if they had immediately seen him rising, whom they had seen seized and wrapped? Therefore he frequently tells them that he will appear, why he will appear, and how he will appear, lest they think he is a phantom.

24. "He who does not love me, does not keep my words. And the word which you have heard is not mine, but his who sent me." Therefore, he who does not hear these words loves neither me nor the Father. For if this is the sign of love, to hear the commands—and they are the Father's own—he who hears, loves not only the Son, but also the Father. How is the word yours and not yours? That is, I say nothing outside of the Father, nor anything of my own apart from his pleasure.

25. "These things I have spoken to you, while abiding with you." Because these things were obscure, and they did not understand other things, and were in doubt about many things; so that they might not be troubled again, nor say, "What commandments?" he delivered them from all anxiety, saying:

26. "But the Paraclete, whom the Father will send in my name, he will teach you." Perhaps these things are currently told to you obscurely; but that teacher will teach you clearly. But that expression, "He will abide with you," hints that he is going to depart. Then, so that they might not be saddened, he says: Until he himself has stayed with them, and the Spirit has come, they will not be able to understand anything great or sublime. These things, furthermore, he says to prepare them to bear his withdrawal generously, as one who was about to procure great goods for them. He frequently calls him the Paraclete because of the hardships with which they were then afflicted. Because, therefore, hearing these things they were troubled, thinking of the molestations, the wars, and his withdrawal, see how he consoles them, saying again:

27. "Peace I leave with you." As if he said, "What harm will come to you from the perturbations of the world, if you have peace with me?" For this is not that kind of peace. For external peace is often pernicious and useless, and profits nothing; indeed, I give you such a peace that you may keep it mutually, which will make you stronger. But because he had again said, "I leave," which pertained to one departing and could trouble them, for this reason he says again: "Let not your heart be troubled, nor let it fear." See them troubled partly by love, partly by fear?

28. "You have heard that I said to you, I go to the Father, and I come to you. If you loved me, you would indeed rejoice, because I go to the Father: because the Father is greater than I." And what joy was this going to bring them? What consolation? He adapts the discourse to their weakness. ^B By what reasoning is the Father greater than the Son? What does this saying mean? They knew nothing yet about the resurrection, nor did they have the opinion of Christ that was fitting (for how could they have had it, who did not even know that he was going to rise?), but they thought the Father was great. He says, therefore: "If you fear for me, as if I were not able to protect myself, and do not trust in the fact that I can be seen by you after the cross, yet hearing that I go to the Father, it ought to have been a joy, because I go to my greater, and all evils can be solved." "You have heard that I said to you." Why did he add this? "I am so confident in things done," he says, "that I do not fear to predict them."

29. "This therefore, and what is to come, I have told you before they happen, that when they have happened, you may believe that I am." As if he said: "Would you have known, if I had not told you? Nor would I tell you, if I were not confident." See the discourse adapted to the capacity of the hearers? For when he says, "Do you think that I cannot ask the Father, and he will show me twelve legions of angels?" (Matt. 26.53), he spoke according to the opinion of the hearers. For no one, even if he were insane, would say he could not help himself, but had need of angels; but because they thought he was a man, for this reason he said, "Twelve legions of angels." But when he had questioned them, he cast them prostrate. If anyone should say the Father is greater, as the source of the Son, we shall not contradict this. But this does not make the Son to be of another substance. This, however, he wishes to say: "As long as I shall be here, it is fitting for you to think that we are in danger; if, however, I go there, trust that we are in safety; for no one can overcome him." These things, furthermore, he was saying, lowering himself to the infirmity of the disciples. For I myself am confident, and I do not care for death. Therefore he says, "I have told you before they happen." Because you are not yet able to grasp the discourse about this matter, I bring consolation from the Father, whom you call great. Comforting them, therefore, he again brings sad things:

30. "Now I will not speak much with you." Why? "For the prince of this world comes, and in me he has nothing." ^C He calls the devil and wicked men the prince of the world. For he does not rule over heaven and earth; for he would have overturned and prostrated everything; but he dominates those who have surrendered themselves to him. Therefore he calls him the prince of the darkness of this age; and here he calls evil works darkness. "What then? Does the devil destroy you?" By no means: for he has nothing in me. "Why then do they kill you?" Because I so will it, and so that the world may know that I love the Father. For it is not that I am subject to death, nor that I owe him anything, but because of my love for the Father I undergo these things. This, however, he says, so that he may again excite their mind, so that they may learn that he comes to this not unwillingly, but willingly and despising the devil. For it was not enough to have said, "For a little time I am with you" (John 7.33); but that thing, though sad, he often turns over, and rightly so; until, however, he renders his discourse acceptable to them, he mixes in more joyful things. Therefore he sometimes says: "I go and I come"; and, "That where I am, you also may be"; and, "You cannot follow me now, but you shall follow later." ^D

from the Word. For this reason, by mingling these good things, He spoke continually of painful things as well, training their mind. For the saying, *He abides with you*, and, *It is profitable for you that I go away*, were matters of consolation. For this is why He said countless things beforehand concerning the Spirit: that *He is in you*, and, *The world cannot receive Him*, and, *He shall remind you of all things*, and, *Spirit of truth*, and, *Holy Spirit*, and, *Comforter*, ^B and, *It is profitable for you*: so that they might not despond as though there were no one to take charge of them and help them. He says it is profitable, indicating that He will make them spiritual. 5. This, at any rate, we see has come to pass. For those who were trembling and afraid, after receiving the Spirit, leaped into the midst of dangers; they stripped for iron, and fire, and beasts, and seas, and every manner of torment. And those unlettered and private men spoke with such boldness as to strike their hearers with amazement. For the Spirit made them iron from clay, and rendered them winged, and permitted them to fall before nothing that is human. Such is that grace: if it finds despondency, it dissolves it; if evil desire, it consumes it; if cowardice, it casts it out; and it no longer allows him who has partaken of it to be a human being, but as though he had migrated into heaven itself, it prepares him to imagine all things that are there. Therefore, no one called anything he possessed his own; but they persevered in prayers in gladness and simplicity of heart. For the Holy Spirit has the greatest need of this. *For the fruit of the Spirit is joy, peace, faith, meekness*. And yet, even when spiritual people suffer, He says, they suffer; but the grief is sweeter than joy. For Cain also grieved, but with the grief of the world; and Paul grieved, but with godly grief. For everything that is spiritual has the greatest gain; just as every worldly thing has the extreme of loss. Let us, therefore, draw to ourselves the unconquerable aid of the Spirit by keeping the commandments, and we shall be in no way inferior to the angels. For neither are they such because they are bodiless (for if this were [the case], none of the bodiless would have become evil); but the moral choice is the cause of everything everywhere. Therefore, even among the bodiless, some were found worse than humans and irrational beings, and among those possessing bodies, some were found superior to the bodiless. Thus, all the righteous who inhabited the earth, and possessed bodies, accomplished what they accomplished. For as though they were sojourners and strangers, they dwelt upon the earth; but in heaven, as citizens. Therefore, do not even you say, "I am encompassed by flesh, I cannot prevail, nor can I take up the struggles for virtue." Do not accuse ^C the Creator. For if to wear flesh makes virtue impossible, the blame is not ours; but that it does not make it impossible, the choir of the saints has shown. For nature did not hinder Paul from being such as he became; nor Peter from receiving the keys of the heavens. Enoch, too, having worn flesh, was translated, and was not found. So also Elijah was snatched up with his flesh; and Abraham with Isaac and his grandson, having flesh, shone; and Joseph, with it, wrestled against that incontinent woman. And why do I speak of flesh? For even if you place chains upon the flesh, you have suffered no harm. For if I am bound, says Paul, *but the word of God is not bound*. And why do I speak of bonds and chains? Add to them a prison ^D and locks, and not even so do these become a hindrance to virtue. Thus, at any rate, Paul initiated others. For the bond of the soul is not iron, but cowardice and the desire of riches, and countless other passions. These bind [the soul], even if the body is released. "But these things are born from the body," he says. This is a pretext and a false excuse. For if they were born from the body, everyone would endure them. For just as it is impossible to escape toil and sleep and hunger and thirst, since they are matters of nature; so also these, if they were such, would have left no one outside their tyranny. But if many escape them, it is evident that such shortcomings belong to a slothful soul. Let us, therefore, cut off this [sloth], and let us not accuse the body, but let us subject it to the soul; so that, having [it] as a servant, we may attain the eternal goods, by the grace and philanthropy of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

Homily LXXVI

1. Ignorance makes the soul cowardly and unmanly; just as the instruction of heavenly doctrines makes it great and lofty. For when it enjoys no care, it is a certain coward, not by nature, but by moral choice. For when I see the man of courage at one time bold, at another cowardly, I do not say that the passion is of nature; for the things of nature are immutable. Again, when I see those who are now cowardly suddenly becoming bold, I judge the same again, attributing everything to the moral choice. Since even the disciples were very cowardly before they learned what they ought, and were deemed worthy of the gift of the Spirit; subsequently, [however,] they became bolder than lions. Peter, not bearing the threat of a young girl, was hung by the head and was being scourged, and, facing countless dangers, he was not silent; but as if dreaming, he suffered what he was suffering, [and] thus he spoke with boldness; but not before the cross. For this reason Christ said: *Arise, let us go from here.* For what reason, tell me? Did He not know the hour at which Judas was about to arrive? But was He afraid lest, having arrived there, he might take them, and before He had completed the best instruction, the plotters might arrive? Far, far be such things from His dignity. If, therefore, He was not afraid, why on earth does He make them rise, and after completing [his discourse], then leads them to the garden known to Judas? But if Judas also arrived, could He not have blinded their eyes, which He did even when he was not present? For what reason, then, does He depart? He gives the disciples a little time to breathe. For it was likely that they, being in a conspicuous place, would tremble and be afraid, both because of the time and because of the place. For it was the deepest night, and it was impossible even to pay attention to what was being said, but to be always turning about and imagining those who were about to arrive; especially when the discourse of the Teacher also made them expect fearful things. *For yet a little while*, He says, *and I am not with you*, and, *The ruler of this world comes*. Since, therefore, these and such things...

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411 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE

trembled and were afraid, and at the time and at the place. For the night was deep, and they could not attend to his words, since they were always turning over in their minds those who were about to attack them, especially when the Master's discourse taught them that evils were to be expected. "Yet a little while," he says, "and I shall not be with you"; and, "The prince of this world comes" (John 14). Since they were shortly to be captured, he leads them into another place, so that, thinking themselves to be in safety at last, they might listen freely; for they were going to hear great doctrines. Therefore he says: "Arise, let us go hence"; then he adds: (Chap. 15) "I am the vine, you are the branches." What does he wish to indicate by this parable? That he who does not attend to his words cannot live, and that the signs to come would result from Christ’s power. "My Father is the husbandman." What then? Does the Son need help? Far from it; the example does not indicate this. See how diligently he carries out this parable. For he does not say that the root enjoys the care of the husbandman, but the branches. For the root is not mentioned here, but he teaches that they can do nothing without the help of his power, and that they must be joined to him as the branch is joined to the vine. 2. "Every branch in me that does not bear fruit, he will take away." Here he indicates the life, declaring that no one can be in him without works. "And every one that bears fruit, he will purge it"; that is, he will take care that it enjoys much cultivation. And yet the root has need of care before the branches; it ought to be dug around and stripped: but he says nothing here about the root, but everything about the branches, showing that while he himself is sufficient for himself, the disciples need much of the husbandman's care, however much they may be endowed with virtue. Therefore he says: "The branch that bears fruit, he purges." He does not leave the one that bears none on the vine, nor can it remain there: whereas he makes the one that bears fruit, more fruitful. You would say this is to be understood of the tribulations soon to be brought upon them. For that, "He will purge it," means he cuts it, whence the branch becomes more fruitful. Hence it is shown that temptations make them stronger. Then, lest they should inquire of whom he was speaking, or lest he should again make them anxious, he says: 3. "Now you are clean because of the word which I have spoken to you." Do you see how he vaunts himself as the caretaker of the branches? "I have purged you," he says, although earlier he declares that the Father has done this; but there is no difference between the Father and the Son. You also must bring your own. Then, to show that he did this not because he needed their ministry, but so that they might profit, he adds: 4. "As the branch cannot bear fruit of itself, unless it remains in the vine, so neither can you, unless you remain in me." Lest they be cut off from fear, he softens; he strengthens their soul from fear, and glues it to himself, and brings good hope. For the root remains; to be taken away or abandoned belongs to the branches. Then, proceeding on both sides, from goods and from sad things, he demands the former from us. 5. "He that remains in me, and I in him." Do you see that the Son contributes no less than the Father to the care of the disciples? The Father purges, he himself holds them in himself. But remaining in the root causes the branches to bear fruit. For that which remains unpurged in the root bears fruit, though not as much as it ought; that which does not remain, nothing at all. Yet it is shown that to purge is also the Son's [work], and to remain in the root is the Father's, who begot the root, he exhorts and consoles the disciples, in many things adapting himself to their weakness. Do you see how all things are common, both to purge and to enjoy the power of the root? A great detriment, indeed, is to be able to do nothing; but the punishment does not stop here, but goes further. 6. "He will be cast out," he says, "he will no longer be cultivated, and will wither"; that is, if he had anything from the root, he lays it aside; if he had any grace, he is stripped of it, and is despoiled of all help and life thenceforth. What is the end? "He will be cast into the fire." But such is not he who remains in the vine. Then he shows what it is to remain, and says: 7. "If my words remain in you." Do you see that I rightly said before that he seeks the demonstration of works? For when he had said, "Whatever you ask, I will do," he added, "If you love me, keep my commandments"; and here, "If you remain in me, and my words remain in you, ask whatever you will, and it shall be done to you" (John 14:14, 15). These things he said, showing that those who were plotting against him would be burned; but that they themselves would bear fruit. Fear being thus transferred from these things unto them, after he showed that they would be impregnable, he says: 8. "In this my Father is glorified, that you be my disciples, and bear much fruit." Hence he brings forth a discourse worthy of faith. For if it tends to the glory of the Father that fruit be borne, he will not neglect his own glory. "And you will be my disciples." Do you see how he who bears fruit is a disciple? What does that mean, "In this the Father is glorified"? That is, He rejoices when you remain in me, when you bear fruit. 9. "As the Father hath loved me, I also have loved you." Here at last he speaks more humanly: for that [phrase], as spoken to men, has its own force. For he who was willing to die, who deemed servants, enemies, and foes worthy of so much honor, who led them to heaven, what measure of love did he exhibit? If, therefore, I love you, be confident. If it is the Father's glory that you bear fruit, suspect no evil. Then, lest he should make them slothful, see how he binds them again. "Remain in my love." This is in your power. But how will this be? 10. "If you keep my commandments, as I also have kept my Father's commandments." Again the discourse proceeds in human fashion. For the lawgiver ought not to have been subject to commandments. Do you see that what I always say is here also exhibited because of the hearers' weakness? For he speaks many things according to their opinion, and through all shows that they are safe, and that their enemies are going to ruin, and that all things they have, they have from the Son, and if they lead a pure life, they will never be overcome by anyone. But observe with what authority he speaks to them. For he did not say, "Remain in the love of the Father," but, "In my love." Then, lest they should say, "After you made us enemies to all, you then abandon and depart from us"; he shows that he does not abandon them, but is so joined to them, if indeed they are willing, as a branch to the vine. And again, lest they, trusting too much, should become slothful, he says the good will not be immovable if they are indolent. Hence, lest he should refer everything to himself, [alt-version omitted]

^A you have seen me perturbed; I did not despise you, I did not say: Why are you not standing firm? But I spoke about things that could console you. Thus I wish you always to remain in this love. You have heard about the kingdom; you have rejoiced. So that your joy may be full, I have spoken these things to you.

There can be no love of God without love of neighbor. ^B This is the commandment, that you love one another, as I have loved you. This is bound up with ours, and as it were annexed like a chain. Hence at times he mentions two commandments, at times one; for one cannot have one without having the other. At times he says: In these two commandments hang the law and the prophets (Matt. 22:40); at times, Whatever you wish that men should do to you, do also to them (Matt. 7:12); this is the law and the prophets; and, Love is the fulfilling of the law (Rom. 13:10). Which is also what he says here. For if to remain in love depends on the observance of the commandments, the commandment is this, that we love one another; remaining in God is given through mutual love. And he signifies not only love, but the manner of it: I have loved you. Again he shows that his departure does not arise from hatred, but from love. Therefore I ought not to wonder about the cause. For I lay down my life for you. But he never speaks so; rather, above, when he describes the good shepherd; here, when he admonishes them, and shows the magnitude of his love, he shows himself for who he is. Why then does he everywhere extol love? Because this is the evidence of discipleship, it fosters virtue. Therefore Paul says these things about it, as one who is a disciple of Christ, who experienced it. 14. You are my friends. Now I do not call you servants; for a servant does not know what his master is doing. You are my friends; for all that I have heard from my Father, I have made known to you. Why then does he say, I have many things to say to you, but you cannot bear them now (John 16:12)? When he says, All that I have heard, he wishes to signify nothing else than that he speaks nothing alien; but what he has heard from the Father. Because that is seen as the greatest sign of friendship: to be told the mysteries; this, he says, you are also worthy of grace. When, however, he says All, you understand those things, which it behooved them to hear. Then he adds a sign of no common friendship. What sign is that? 16. Not that you chose me, but I chose you. I have ardently sought your friendship. Nor was it enough to have done so, but, I appointed you, that you should go (he still persists in the metaphor of the vine), that is, That you may extend and bear fruit, and your fruit may remain. Because the fruit that remains, is of greater value. For I have not loved you only, he says, but with great benefits also, I have blessed your branches everywhere in the world. ^C

2. You see in how many ways he shows his love? Since he reveals secrets, since he approached for friendship first, since he confers great benefits, and what he suffered, he endured for them. Hence he shows that by remaining in him, he has sent forth fruit. He has working in himself the work of bearing fruit. And whatever you ask the Father in my name, he will give you. But what is asked of him, to do: if something is asked, why does the Son do it? So that you may learn that the Son is not less than the Father.

^C I do not say these things to reproach you, either because I lay down my life, or because I came to you first, but to draw you into friendship. Then, because suffering persecution from many and being reviled was a hard and intolerable thing, which could even cast down a lofty soul, for this reason, after having said ten thousand things, he arrives at this, only after he had softened their minds and shown in abundance that these things were done for them—as also in the things he had already shown. ^D

As he said, it was necessary not only not to grieve, but also to rejoice, because I am going to the Father (for he says he does not do this to abandon them, but because he loves them greatly); so also here he shows that they ought to rejoice, not grieve. And see how he proves it. For he does not say: "I know it is a painful thing, but you must bear it because you suffer on my account." For that would not yet have been a sufficient cause for consolation. Therefore, setting that aside, he proposes another. What is it? That this is a proof of the former virtue, and that one should grieve, not if you are hated now, but if you were loved. For he hints at this by saying: "If you were of the world, the world would love its own." So if you were loved, you would provide a sign of wickedness. Then, because these things had not sufficed, he proceeds again: "A servant is not greater than his master. If they persecuted me, they will persecute you too." Hence he shows most of all that they will be [his] imitators. For as long as Christ was in the flesh, the war was against him; but after he was assumed, the battle was against them. ^A Then, because they were few and troubled about having to face war against such a multitude, he elevates their minds, saying that this is the greatest cause for rejoicing, namely, that they are hated by them: for thus, he says, you will be partakers of my sufferings. Therefore you must not be troubled; for you are not better than I; since, as I said, "A servant is not greater than his master."

Then a third consolation follows: that the Father is also insulted together with them. "All these things they will do to you," he says, "for my name's sake, because they do not know him who sent me"—that is, they insult him too. Proclaiming them unworthy of all indulgence for these things, he brings forward another consolation with these words: "If I had not come and spoken to them, they would not have sin," showing that they will act unjustly towards him and the disciples. Why then have you brought us into these evils? Did you not foresee the wars and the hatreds? Therefore he adds: "He who hates me, hates my Father also." ^B He announces no small punishment for them from this. For because they were everywhere pretending that they were persecuting Christ for the Father’s sake, by taking away all defense from them, he said these things. For they have no excuse: I provided them with the teaching of words, I confirmed the words with works according to the Mosaic law, which commands all to obey him who does and says these things, when the words both lead to piety and are backed by great miracles. And he did not speak simply of miracles, but of such as no one else had wrought—of which they themselves were witnesses when they said: "Never was it seen in Israel [in this way]," and "Since the world began it has never been heard that anyone opened the eyes of a man born blind," and the things concerning Lazarus, and all other things like unto these.

^A further, much could be adduced, and indeed the manner of the miracles; all are certainly new, and astonishing. Why then, he says, do they persecute you and me? "Because you are not of the world. If you were of the world, the world would love its own." He reminds them beforehand of the words he had spoken to his own brothers; but there he spoke more morally, so as not to strike them; here, however, he revealed the whole matter. And whence is it clear that we are hated for this reason? From the things which happen to me. For tell me, of those things which I have said or done, what have they been able to lay hold of, that they did not receive me? Then, since the matter was astonishing to us, he also gave the reason; that is, their wickedness. And he does not stop even there, but he also brings forward the prophet, showing that he had long ago predicted this and said, "They hated me without a cause," which Paul also does. For since many were wondering why the Jews did not believe, he brings in prophets who predicted it long before, and who declared the cause, that their wickedness and arrogance were the reason for their unbelief. What then? If they did not keep your word, for this reason they will not keep ours either; if they persecuted you, for this reason they will also persecute us; if they saw signs such as no one else has done; if they heard words such as none other, and yet derived no profit; if they hate your Father, and you with him; for what reason, he says, have you cast us into this? How then shall we be trustworthy? And who of our own countrymen will pay heed?

^B 3. So that they may not be troubled by considering these things, see what consolation he brings: "When the Paraclete comes, whom I will send, the Spirit of truth, who proceeds from the Father, he will bear witness concerning me. And you also bear witness, because you have been with me from the beginning." He will be trustworthy; for he is the Spirit of truth. For this reason he did not call him a holy Spirit, but "of truth." And the phrase, "who proceeds from the Father," indicates that he knows all things accurately, just as he himself says concerning himself, that "I know whence I come, and whither I go," and there he discourses about the truth. "Whom I will send." Behold, it is no longer the Father alone, but the Son also who is sending. And you also have what is trustworthy, you who have been with me, who have not heard from others. And the apostles insist upon this from that point, saying, "Those who ate and drank with him." And that this is not said as a favor, the Spirit bears witness to the things that are being said. "These things have I spoken to you, that you may not be offended"; that is, when you see many disobeying, and you yourselves suffering terrible things. "They will put you out of the synagogue." For they had already agreed that if anyone confessed Christ, he should be put out of the synagogue. "But the hour is coming, that everyone who kills you will think that he offers service to God." In this way they will persecute your killing, as a pious deed, and one pleasing to God. Then he brings the comfort back again: "And these things they will do, because they have not known the Father, nor me." It is enough for your consolation that you suffer these things for my sake and the Father's. Here he reminds them again of the beatitude, where, beginning, he said: "Blessed are you, when they shall reproach you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad, for your reward is great in the heavens." "These things have I spoken to you, that, when the hour comes, you may remember them; so that from these things you may account the rest as certain. For you will not be able to say that I said things only to please you by flattering you, not that the things said were those of deception; for he who is about to deceive would not have foretold to you these things which deter you. For this reason, therefore, I foretold them, that they might not strike you suddenly and disturb you; and for another reason besides, that you may not say that I did not know that these things would come to pass. Remember, therefore, that I told you." For they always attached a wicked guise to their persecution, as though they were driving out corrupters. But this did not trouble the disciples, who had heard beforehand and knew for what they were suffering; for the cause of what was happening was sufficient to rouse them. For this reason he turns it around everywhere, saying, "They have not known me," and, "That they will do this for my sake and for my name's sake," and "for the Father's sake," and "that I suffered first," and "that they dare to do these things without a just cause."

^C 4. Let us also turn these things to account in our temptations, whenever we suffer anything from wicked men, looking to the author and finisher of our faith, and that we suffer from base men, and that we do so for the sake of virtue, and for his sake. For if we weigh these things, all will be most easy and bearable. For if one who suffers for the sake of beloved ones is even proud of it, if one were to suffer anything for God, what perception of troubles will he have? For if he himself called the cross, a thing of reproach, glory for our sake; much more ought we to be so disposed. And if we can thus despise sufferings, much more can we despise money and avarice. It is necessary, therefore, when we are about to suffer anything unpleasant, not to consider the pains, but the crowns. For just as merchants consider not only the seas, but also the profits; so we too ought to consider the heavens, and the boldness that we have toward God. And if it seems pleasant to defraud, consider that Christ does not wish it, and it will immediately appear unpleasant. Again, if it is burdensome to give to the poor, do not let your reasoning stop at the expense, but immediately carry your thought to the harvest from the seed. And when it is burdensome to turn away from the love of another man's wife, consider the crown from the struggle, and you will carry the struggle easily. For if the fear of men turns one away from forbidden things, much more does the longing for Christ.

Virtue is hard; but let us set before it the magnitude of the promise of things to come. For those who are virtuous see it as beautiful in itself, even without these, and for this reason they pursue it, and because it pleases God, not working for the sake of a reward; and they count temperance as something great, not because they will not be punished, but because God has commanded it. But if anyone is weaker, let him consider the prizes. Thus also let us do regarding almsgiving, and let us show mercy to our countrymen, ^D let us not overlook those wasting away from hunger. For how is it not absurd, for ourselves to sit at the table laughing and living in luxury, while others are present in the street lamenting, and not even to turn toward the wailing, but even to be annoyed and call him a deceiver? What are you saying, man? Does one weave a deception for a single loaf of bread? Yes, he says. Therefore, let him be pitied all the more; by this let him be released all the more from his need. But if you do not wish to give, do not insult him either; and if you do not wish to solve the shipwreck, do not push him into the chasm. For consider, when you have pushed away the poor man who has approached you, who will you be when you are beseeching God? For "with what measure you measure," he says, "it shall be measured to you." Consider how that man will go away crushed, bowing his head, lamenting, having his poverty and his [internal sadness...].

[LATIN COLUMN]

decipit? Yes, you will say. Therefore, he ought all the more to be moved to compassion; he is to be plucked from necessity to the greatest degree. If, however, you are unwilling to give, at least do not inflict an insult; if you are unwilling to rescue him from shipwreck, do not push him into the abyss. Reflect with yourself: when you rebuff someone approaching you, what will you obtain when you ask of God? For with what measure, he says, you mete, it shall be measured to you again (Matt. 7:2). Consider how that person goes away after being rebuffed, with head bowed down, weeping, bearing the burden of his poverty and insult alike. For if you think begging is a curse, consider how great a tempest is stirred up when a powerful man refuses to receive, and departs with insults. How long shall we be like beasts, and remain ignorant of nature itself through greed? Many lament these things, but I desire to obtain this mercy not only *now*, but always. Think for me of that day when we shall stand before the judgment seat of Christ: when we seek mercy, and Christ, having brought us into the midst, addresses us thus: "Because of one loaf of bread, or one obol, you stirred up such a tempest in the souls of these; what shall we say? What defense shall we bring?" For that he will bring them into the midst, hear from his words: *Inasmuch as you did it not to one of these, you did it not to me* (Matt. 25:40) ^A, but God will convict us on their behalf. For the rich man indeed saw Lazarus, and Lazarus says nothing to him, but Abraham spoke for him. So, too, it will happen to the poor who are now scorned by us. For we shall not see them extending their hands in a pitiful state, but established in rest. We, however, shall put on their look and state; and would that it were only their state, and not, which will be far graver, their punishment. For neither did that rich man desire to be satisfied with crumbs there, but he was scorched and cruelly tormented; and he heard: *You received good things in your lifetime, and Lazarus evil* (Luke 16:25). Therefore, let us not think that wealth is some great thing. For these things will be provisions for our punishment, unless we are attentive; just as on the contrary, if we are attentive, poverty will be an addition of delights and rest for us. For we wipe away our sins if we endure this with thanksgiving, and acquire great boldness before God.

e. Let us not, therefore, always seek security so that we may enjoy security there; but let us take up labors for the sake of virtue, let us cut away the superfluous, and let us seek nothing more, but pour out all our possessions upon the poor. What excuse shall we possess, when he himself promises us heaven, while we do not even provide him with bread? When he himself ^B causes the sun to rise for you (Matt. 5:45) and provides you with the entire ministry of creation, yet you do not even give him a garment, nor do you make him a companion of your roof! And why do I speak of the sun and creation? He gave you his own Body, and his precious Blood; you, however, do not even provide him with drink? But you gave once? Truly, this is not mercy: for as long as you have and do not give, you have not yet fulfilled the whole. For the virgins who had lamps also had oil, but not enough. It was fitting, if you were loving, not to be so sparing; but now, when you distribute the things that are the Lord’s, why are you so stingy? Do you wish me to tell you the cause of such inhumanity? Those who amass through greed are slothful toward alms; for he who has learned to profit in such a way does not know how to expend. For how could one who is so prepared for plunder have converted himself to the contrary? He who plunders the things of others, how shall he give his own to another? Truly, a dog that has become accustomed to feast on flesh can no longer guard the flock; for this reason, ^C shepherds slaughter those who are of such a kind. So that we may not suffer this also, let us abstain from such food. For those who induce death through hunger are they who feed on flesh. Do you not see how God allowed all things to be common to us? For if he permitted some to be poor, he did it for the sake of the rich, so that they might be able to put away sins through alms. You, however, are cruel and inhuman in this matter. Whence it is clear that if you had this power in greater things, you would have committed uncounted slaughters and barred light and life from everyone. So that this might not happen, he cut off the path to such insatiability. But if you are annoyed while hearing these things, much more am I, who see them. How long will you be rich, and he poor? Until evening; further it is not permitted. For life is so short, and all things are already at the doors, that an hour must be thought to be everything. What need have you of redundant stores? What need of a herd of servants and stewards? Why do you not rather acquire for yourself a thousand heralds of alms? A storehouse emits no voice, but entices many thieves; the storehouse of ^D the poor, however, ascends to God himself, makes the present life sweet, and will dissolve all sins, and bring glory before God and honor among men. Why, then, do you begrudge yourself so many good things? For you afford yourself a benefit far more than the poor; for you distribute present things to them, but you are preparing for yourself future glory and boldness, which may we all attain, by the grace and kindness of our Lord Jesus Christ, to whom be glory and empire, forever. Amen.

Homily LXXVIII

a. The tyranny of despondency is great, and we have need of much fortitude so that we may resist this plague of the mind generously; and once utility has been born from it, that which is superfluous in it, let us leave behind; for despondency has something of utility. For when we or others sin, at that time only is sadness good; when, however, we fall into human calamities, sadness is useless. Because, therefore, this was attacking the disciples who were not yet perfect, see how Christ corrects them while also applying a rebuke. For those who had questioned him a thousand times before—as when Peter said, "Where are you going?" and Thomas, "We do not know where you are going, and how can we know the way?" (John 13:36 and 14:5)—and Philip, "Show us..."

the Father": ^A thus also they had considered, so that they could not even speak. What he reproaches them for saying: "These things I did not say to you from the beginning, because I was with you. But now I am going to Him who sent me, and none of you asks me, Where are you going? But because I have spoken these things to you, sorrow has filled your heart." For sorrow is serious, and when it is excessive, it is a precursor to death. Therefore Paul spoke: "Lest such a one should be swallowed up by overmuch sorrow" (2 Cor. 2:7). But these things, he says, I did not tell you from the beginning. And why did he not tell them from the beginning? So that no one might say that he was speaking based on conjectures from the many things that had happened. And why does he undertake a matter having such difficulty? He says he knew them from the beginning, and he did not fail to speak because he did not know, but "Because I was with you." This is again spoken in a human way; as if he were to say: Because you were in safety, and it was possible to ask when you wished, and the whole war was being diverted upon Me, and it would have been superfluous to say these things from the beginning. Did he not therefore say this? Did he not, upon calling the twelve, say: "You will be brought before governors and kings, and they will whip you in the synagogues" (Matt. 10:18, 17)? Why then does he say that he did not tell them from the beginning? Because he announced lashes and abductions, but not that their death would seem so desirable as to be considered even an act of worship. For this was more capable of striking them than anything else, if indeed they were going to be judged as impious and pests. In addition to these things, one can also say that there he spoke of what they were going to suffer at the hands of the Gentiles, but here ^B he also added the Jewish [afflictions] with greater hyperbole, and he taught that they were at the door. "But now I am going to Him who sent me, and none of you asks me, Where are you going? But because I have spoken these things to you, sorrow has filled your heart." This is not an inferior consolation, to learn that He knew the intensity of their despondency. For by the agony caused by His destitution, and by the expectation of the terrible things awaiting them (for they did not know whether they would be able to bear them valiantly) they were distraught. Why then did He not say these things to them afterwards, when they were deemed worthy of the Spirit? So that you might learn that they were highly virtuous. For if, not yet having been deemed worthy of the Spirit, they did not flee away, being overwhelmed by sorrow, consider what sort of people they were to become after enjoying the grace. For if they bore it hearing it then, we would have attributed the whole thing to the Spirit; but now the fruit of their intellect is complete, and a clear proof of the longing for Christ, while the intellect is still being examined in its nakedness. "But I tell you the truth." See how he consoles them again. For he says: I do not speak to please you, but even if you are grieved ten thousand times, you must hear what is beneficial. For to you, it is according to your opinion that I be present; but the benefit is a different matter. It is the mark of one who cares not to spare his friends when it comes to their interests, and to lead them away from what is [not] advantageous to them. "For if I do not go away," he says, "the Paraclete will not come." What do they say here who do not have the proper opinion concerning the Spirit? Is it beneficial for the Master to depart and the servant to arrive? Do you see how great is the worth of the Spirit? "But if I go, I will send Him to you." And what is the gain? "He having come, will convict the world"; that is, they will not do these things with impunity if He comes. For while the things already passed are sufficient to silence them, when these things happen through Him, and more perfect doctrines and greater miracles, they will be condemned by much more, seeing so many things happening in My name; which makes the proof of the resurrection clearer. For now they can say, "The son of the carpenter, whose father and mother we know"; but when they see death being loosened, wickedness being cast out, the infirmity of nature being corrected, demons being driven away, the ineffable granting of the Spirit—and all these things happening when I am called upon—what will they say? For the Father has testified of Me, and the Spirit also will testify. Although He testified also at the beginning; but He will do this even now.

2. "And," [He says], "He will convict concerning sin." That is, He will cut off all their defense, and will show that they have committed inexcusable offenses. "And concerning righteousness, because I go to the Father, and you see Me no longer." That is, because I have provided a life that is beyond reproach. And this is a proof, the going to the Father. Since they were always accusing Him of this, that He is not from God, and for this reason called Him a sinner and lawless, He says that He will also take away this excuse. For if the being considered not to be from God shows this [the action of a] lawless person; when the Spirit shows that I have gone there, and not for a while, but remaining there (for "You see Me no longer" signifies this); what will they say then? See through these two things the evil suspicion being removed. For neither is miracle-working of the sinner (for a sinner cannot work miracles), nor is it for a sinner to be with God forever. So that you are no longer able to say that this man is a sinner because he is not from God. "And concerning judgment, because the ruler of this world has been judged." Here he again stirs up the discourse concerning righteousness, that he has defeated the adversary. But he would not have defeated him if he were a sinner; which not even any just human being had the power to do. For that he has been judged through Me, those who trample upon him later will know, clearly knowing My resurrection, which is that of a judge. For he did not have the power to hold Me. Since therefore they were saying that I have a demon, and that I am a deceiver, these things will be shown after these events to be stale. For they would not have taken Him if I were liable to sin; but now he has been judged and cast out. "I have yet many things to say to you, but you cannot bear them now." Consequently it is beneficial for Me to depart, if you are then going to be able to bear them when I have departed. And what has happened? Is the Spirit greater than You, because we do not bear them now, but He will prepare us to bear them? Is His energy greater and more perfect? Not this; for He too will say My words. ^C For this reason He says: "He will not speak from Himself, but whatever He hears, He will speak, and He will announce the things to come. He will glorify Me, because He will take of Mine and will announce it to you. All things that the Father has are Mine." Since He said that He will teach you and remind you, and will console you in your tribulations, which He Himself did not do, and that "It is beneficial for Me to depart, and for Him to come," and, "Now you cannot bear them, but then you will be able," and that "He will lead you into all the truth"—so that hearing these things they might not think the Spirit to be greater, and fall into the ultimate premise of impiety—for this reason He says, "He will take of Mine"; that is, whatever I would have said, this He also will say. When He says, "He will speak nothing from Himself," He means nothing contrary, nothing peculiar apart from My words. Just as, therefore, concerning Himself

speaking, He says, "I do not speak from Myself" (John 14:10), that is, nothing except the Father’s, and nothing proper or alien from Him: so it must be understood also concerning the Spirit. That expression, "Of Mine," means: "Of the things which I know, of My own knowledge." For one and the same is My knowledge and the Spirit’s. ^A *And He will declare to you the things that are to come.* He raises up their minds, for the human race is greedy for nothing so much as to learn the future. This indeed they were frequently asking Him: "Where are You going? What is the way?" Freeing them from this concern, therefore, He says: "He will declare all things to you, that you may not fall into danger, being unaware." *He shall glorify Me.* How? By working signs in My name. For because, after the advent of the Spirit, they were about to perform greater signs, ^B therefore, indicating equality, He says: "He shall glorify Me." What truth does He mean when He says "all the truth"? For He testifies that He is about to lead them into all the truth. Since He Himself was clothed in flesh, and that He might not seem to speak magnificently of Himself—and because the disciples did not know about the resurrection and were still rather imperfect, and also on account of the Jews, that He might not seem to be punished as a transgressor of the law—He did not often speak anything great concerning Himself, ^C nor did He openly dissent from the law. But because the disciples had been separated from them, and the Jews were placed without, and many were about to believe and receive the forgiveness of sins, and there were others who would speak of Him, He rightly did not say anything great concerning Himself further. Therefore, it is not to be ascribed to My ignorance that I do not say what I ought to say, but to the weakness of the hearers. Therefore, when He had said, "He will guide you into all the truth," He added: "He will not speak from Himself." As for the fact that the Spirit does not stand in need of instruction, listen to Paul saying: "So also the things of God no one knows, except the Spirit of ^D God" (1 Cor. 2:11). Just as, therefore, the spirit of a man knows not taught by another, so the Holy Spirit "shall take of Mine"; that is, He will say things consonant with My words. "All things whatsoever the Father has are Mine."

Distinction of Hypostases. Equality of Persons.

[GREEK COLUMN] [425] ^A ...persuaded, "One is my teaching and his." From the things I was about to teach, from those same things he also will speak. Do not think that his words are other; for those things are mine, and he confirms my glory. For the will of the Father, and of the Son, and of the Holy Spirit is one; and he desires us to be so, saying: "That they may be one, just as I and you are one."

[426] ^B 4. The good of concord. — For there is nothing equal to concord and harmony; for the one becomes thus many-fold. For if two or ten are like-minded, the one is no longer just one, but each of them becomes tenfold, and you will find the one in the ten, and the ten in the one. And even if they have an enemy, he is not overcome by one, as he is by the ten. For he is not struck by one alone, but by ten mouths. If the one is at a loss, yet he is not in helplessness; for he is sufficient by the greater part, that is, by the nine, and the part that is at a loss is covered by the greater, the one that is sufficient. Each of these has twenty hands, and twenty eyes, and just as many feet. For he does not look only with his own eyes, but also with those of others; he does not walk only with his own feet, but with those of others; he does not work only with his own hands, but with theirs. He has ten souls; for not only does he concern himself for himself, but those also for him. And if they were a hundred, it would be the same again, and the range of [their] power would be extended. Do you see the excellence of love, how it makes the one unconquerable and many-fold? How the one can be in many places, the same person both in Persia and in Rome? And what nature cannot do, love can? For his part here will be, and his part there; or rather, he is whole here, and whole there. If, therefore, he has a thousand friends or two thousand, consider where the range of power will leap to! Do you see how love is [a thing that produces] increase? For this is the astonishing thing, that it makes the one a thousand-fold. ^C Why, then, do we not acquire this power and establish ourselves in safety? This is better than any authority and wealth; this is better than health, this is better than light itself; this is a subject of gladness. How long shall we restrict love to one or two? Learn the matter from the opposite side also. Let there be someone who has no friend at all, which is the extreme of folly (for a foolish man will say, "I have no friend"); what kind of life will such a one live? For even if he is ten thousand times wealthy, even if he is in abundance and luxury, and possessing ten thousand goods, he becomes destitute and naked of everything. But in the case of friends, it is not so; but even if they are poor, they happen to be more secure than the rich; and what he does not attempt to say for himself, this his friend will say for him; and whatever he is not able to bestow upon himself, he will be able to [achieve] through another, and much more, and it will be for us a subject of every enjoyment and safety. For it is not possible to suffer harm while guarded by so many bodyguards. For the King’s bodyguards are not as exact as these. For the former show their guard by necessity and fear, but these by goodwill and love; and this is far more tyrannical than fear. And he [the King] indeed fears his guards, but this man trusts these more than himself, and because of them fears none of those who plot against him. ^D Let us, therefore, trade in this commerce: the poor man, that he may have consolation for his poverty; the rich man, that he may possess his wealth in safety; the ruler, that he may rule with safety; the subject, that he may have favorable rulers. This is a cause of gentleness, this is a subject of meekness. Since even among wild animals, those are most fierce and untamable that are not gregarious. For this cause we inhabit cities and have marketplaces, so that we may mingle with one another. This Paul also commanded, saying: "Not forsaking our assembling together." For nothing is as evil as isolation, and being unsociable and unapproachable. What then, he says, of the monks, and those who have occupied the summits of the mountains? Not even they are without friends, but they have fled the disturbances that are in the marketplace, but they have many like-minded, and accurately bound to one another; and in order that they might perfect this, they withdrew. For since the contention of affairs makes many strifes, for this cause, having moved from the midst, they cultivate love with great accuracy. What then, if someone were alone, he says, does he not even then have ten thousand friends? I indeed wish, if it is possible, that they also know how to dwell together; but for the meantime let the laws of friendship remain undisturbed. For place does not make friends. They have many, at any rate, who admire them; but they would not have admired them, if they did not love them. And they themselves again pray for the whole world, which is the greatest proof of friendship. For this cause, even in the mysteries, we greet one another, that we may become many [united into] one; and among the uninitiated we make common prayers, supplicating for the sick, and for the fruits of the world, and earth and sea. Do you see the whole power of love? In prayers? In the mysteries? In exhortations? This is the cause of all good things. If we hold fast to this with accuracy, we shall both manage well the things present, and shall attain the kingdom; which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father is the glory, together with the Holy Spirit, to the ages of ages. Amen.

HOMILY LXXIX

"A little, and you will not see me; and again a little, and you will see me, because I go to the Father." Then some of his disciples said to one another, "What is this that he says, 'A little'?" and the rest.

1. Nothing is accustomed to cast down a soul that is suffering and held by much despondency so much as words that give birth to grief kept repeating constantly. Why then does Christ, having said, "I go away," and, "I will no longer speak with you," keep constantly repeating the same things, saying, "A little, and you will no longer see me"; and, "Because I go to the Father who sent me"? For when he had recovered them through the words regarding the Spirit, at that time he again casts down their thoughts. For what cause does he do this? He tries the understanding, and makes it more proven, and accustoms them well to bear his departure bravely in the hearing of things that bring grief. For those who have practiced this in words, were about to bear it easily in deeds thereafter. ^A And if one should examine it accurately, [this is the next page]

implied that He would not perish, but that His death was a translation. He gave them another consolation too; for He did not say, "A little, and you will not see Me," but also added, "A little, and you will see Me," indicating that He would return, and that the separation would be brief, and their fellowship with Him perpetual. This, however, they did not grasp. Whence one might rightly marvel how, having heard these things so often, they were so perplexed as if they had heard nothing. Whence then did they not understand? Either through grief—for I believe that grief itself was blotting out the memory of all that was said—or through the obscurity of what was spoken, so that it appeared to offer contradictions, when they were not in fact contradictory. If we see Thee, they say, whither goest Thou? If Thou goest, how shall we see Thee? Therefore they say, "We do not know what He says." For that He was about to depart, they knew; but they were ignorant that He was to return after a short time. Therefore He reproves them because they did not know what was said. For when He intended to impress the doctrine concerning His death firmly upon them, what does He say? 20. "Amen, amen I say to you, that you shall weep and lament"—in the death, that is, and the cross—"but the world shall rejoice." Because, since they did not want this, they were easily led to believe that He would not die, and they were in doubt, being ignorant of what "a little" meant, He says: "You shall weep and lament; but your grief shall be turned into joy." He compares the Resurrection to a birth. Then, after showing that joy comes after grief, and that the grief itself will be brief, and the joy perpetual, He descends to a common example; and what does He say? 21. "A woman when she is in labor, has sorrow." Which parable the prophets have often used, comparing the sorrow of childbearing to the pains of labor. But He means to signify this: You shall be seized by the pains of childbirth, as it were; but the pain of childbirth is the cause of joy. So too He confirms the future resurrection, showing that to depart from here is like emerging from the womb into a brilliant light; as if He said, "Do not marvel that I lead you to beneficial things through this pain," for a mother thus becomes a mother through pain. Here He also indicates something mystical, that He Himself indeed dissolved the pains of death and caused a new man to be regenerated. And He did not say only that the sorrow would pass, but He does not even remember it; so great was the joy that was to follow. Thus it shall be for the saints. And yet the woman does not rejoice because a human being comes into the world, but because a child is born to her. For if she rejoiced for that reason, nothing would prevent those who do not bear children from rejoicing at the parents of others. Why then did He speak thus? Because He used the example for this alone, to show that the sorrow is temporary, but the joy perpetual; that death is a translation to life, and that the pain of childbirth has a great gain. And He did not say, "A child is born," but "a man." For here He seems to hint at His own resurrection, and that He was born not for that death which brings forth, but for a kingdom. Therefore He did not say, "A child is born to her," but, "A man is born into the world." 22. "And you now therefore indeed have sorrow; but I will see you again, and your sorrow shall be turned into joy." Then, because He is not to die again, He says: ^B "And no one shall take it from you." 23. "In that day you shall not ask Me anything." Again, He confirms nothing else by these words than that He is from God. "Then you shall know all things." But what does, "You shall not ask Me," mean? You shall not have need of a mediator, but it will be sufficient to only utter the name to receive everything; "Amen, amen I say to you, if you ask anything of the Father in My name." He shows the power of the name; since, being neither seen nor asked, but only named, He renders them admirable before the Father. Where, however, has this been done? Where they say: "Look upon their threats and grant to Thy servants to speak Thy word with all confidence, and to work signs in Thy name." And the place where they were shook (Acts 4.29, 30, 31). 24. "Until now you have not asked anything." Here He shows again that it is expedient for Him to depart, since until that time they had asked for nothing; then they shall receive all things whatsoever they ask. For, although I am not to be with you henceforth, do not think that you have been abandoned: My name ^C shall give you greater confidence. "These things I have spoken to you in proverbs. The hour comes when I will no longer speak to you in proverbs." There will be a time when you will all understand clearly; this is the time of the Resurrection. "Then I will announce to you openly regarding the Father." For during forty days He was with them and speaking while eating and explaining those things which pertained to the kingdom of God (Acts 1.3, 4). For now, seized by fear, you are not attentive to what is said; then, seeing Him resurrected, and dwelling with Him, you will be able to learn all things with confidence; because the Father will love you, since your faith in Me will be firmer. 26. "And I will not ask the Father." Your love for Me is sufficient for patronage. 27. "Because you have loved Me, and believed that I came forth from God." I came forth from the Father, and I have come into the world. Again I leave the world, and I go to the Father. For since the word of the Resurrection had comforted them not a little, and also because they heard that He had come forth from the Father and was returning to the same, He often dwells on these things. For the one promised that they believed in Him rightly; the other, that they ought to be in safety. When therefore He said, "A little, and you will not see Me; and a little, and you will see Me," they were rightly ignorant of what He meant; but now it is not so. But what does, "You shall not ask Me," signify? You will not say, "Show us Thy Father," and, "Whither goest Thou?" (John 14.8 and 13.36); because you will be filled with all knowledge, and the Father shall be affected towards you as I am. This most of all gave them good hope, that they would learn they were to be friends of the Father. Therefore they say: ^D

^A This, then, is what he rebukes in them: that they are in constant need of condescension. For since they were saying: "Now you speak plainly, and you speak no proverb, and for this reason we believe you," he shows that now, when they believe, they do not yet [truly] believe, nor does his message find admittance in them. These things he says, sending them forward to another time. And the phrase, "The Father is with me," he has placed again for their sake; for he desired that this be learned over and over. Then, showing that he was not delivering to them the perfect knowledge by saying these things, but rather so that their [468] reasoning might not be in conflict (for it is likely that they were reasoning human things, and that they would enjoy no help from him), he says: "These things I have spoken to you, that in me you may have peace"; that is, so that you might not cast me out of your mind, but accept me. Let no one, therefore, drag these sayings into a dogma; for they have been said for our consolation and love. For he says that not even up to this point will your troubles end; but as long as you are in the world, you shall have tribulation, not only now when I am being betrayed, but also hereafter. But take heart in your mind; for you will suffer nothing terrible. For the Master having prevailed over the enemies, the disciples should not be downcast. And how, tell me, have you conquered the world? I have already said that I have cast down its prince; but you shall know even later, when all things yield and give way to you.

^B 3. It is possible for us also to conquer, if we will, by looking toward the author of our faith, and by walking this road which he himself has cut for us. Thus, not even death shall prevail over us. What then? Shall we not die, you ask? For from this it is clear that it shall not prevail. And yet, the contestant is glorious at that time, not when he is not engaged with the enemy, but when, having engaged, he is not held fast by him. Therefore, we are not mortal because of the engagement, but immortal because of the victory. For we would be mortal if we had remained under his [the enemy's] power continually. Just as, therefore, we would not call the long-lived animals immortal, even if they remain for a long time outside of death; so neither [shall you call] mortal, due to being dissolved in death, him who is to rise after death. For tell me, if one were to blush for a short while, should we call him a continually blushing man? By no means; for the thing is not a habit. If one were to become pale, should we call him jaundiced? By no means; for the affliction is temporary. Therefore, you shall not call him mortal who has been in death for a short time; since we would speak of the sleeping in this way; for they have died, so to speak, and are inactive. But does he destroy the bodies? And what of this? Not so that they may remain in corruption, but so that they may become better. Let us therefore conquer the world, let us run toward immortality, let us follow the King, let us set up a trophy for Him, let us despise its pleasures. And there is no need of labors; let us translate our soul toward heaven, ^C and the whole world is conquered. If you do not desire it, it is conquered; if you laugh it to scorn, it is defeated. We are strangers and sojourners; let us therefore not be pained by any of the grievous things. For if, having been born of a brilliant country and famous ancestors, you had gone away to some far land, and being known to no one, and having no children, nor wealth, then if someone insulted you, you would not have grieved as if having suffered these things at home. For the clear knowledge that you are in a strange and foreign land persuaded you to bear everything easily—both the being despised and the hungering and thirsting, and the suffering of anything at all. Consider this even now, that you are a stranger and a sojourner, and let nothing in this foreign land trouble you. For you have a city whose builder and maker is God; and this [469] sojourn happens for a short time and a little while. Let one who wishes strike, insult, and revile. We are in a foreign land, and we are cheaply thought of. For the terrible thing is to suffer this in one's own country, among fellow-citizens; then it is the greatest disgrace and injury. But if one is where he has no one known, he undergoes everything easily. For the insult becomes more grievous from the opinion of those who insult. For instance, if one knowing the governor to be governor insults him, then the insult is bitter; but if he insults him thinking him a private citizen, he cannot even touch the one suffering these things. Thus let us also reason. For the revilers do not know who we are—namely, that we are citizens of the heavens, and inscribed into the home above, and [members of] the choirs of the Cherubim. Let us not, therefore, be pained, nor let us consider an insult to be an insult. If they knew, they would not have insulted. But do they think us poor and cheap? Let us not, therefore, consider this an insult either. For tell me, if one traveling, having sent his children ahead, were sitting in an inn for a short distance waiting for them; then the innkeeper, or one of the travelers, not knowing who he might be, were annoyed at him and reviled him; would he not laugh at that one's ignorance? Would not the error rather amuse him? Would he not enjoy it, as if some other person were being insulted? Let us act likewise. For we are sitting in an inn waiting for our own, those traveling this road. When we are all together, then they will know whom they are insulting. These will then look down, then they will say: "This is he whom we fools held in derision" (Sap. 5.3).

^D 4. Let us therefore console ourselves with these two things: both that we are not being insulted (for they do not know who we are), and that, even if we wish to take penalty, they will give the most grievous [penalty] later. But may it not be that anyone has such a cruel and inhuman soul. What then, if we are insulted by those of our own kin? For this is what is burdensome. This, however, is the light thing. Why so? Because we do not bear in the same way those insulting us whom we love, and those whom we do not know. These things, then, comforting the insulted, we often say: "The one who has insulted is a brother, bear it nobly; he is a father, he is an uncle." And if the name of brother and father commands respect, much more would I say so more genuinely. For we are not only brothers to one another, but also members and one body. And if the name of brother commands respect, much more does that of a member. Have you not heard the secular proverb saying that one must take one's friends with their faults? Have you not heard Paul saying [470] that you should "bear one another's burdens"? Do you not see the lovers? For I am compelled, since we do not have an example from you, to bring the speech to that subject. And Paul also does this, saying: "Furthermore, we have had fathers of our flesh, who corrected us, and we gave them reverence." But it is more opportune to say that which he said to the Romans: "As," he says, "you have presented...

your members to serve uncleanness and iniquity unto iniquity, so present your members to serve righteousness" (Rom. 6:19). Therefore, we too confidently proceed to refer to this example. Do you not see, then, the lovers who are pining for harlots, what evils they endure, being slapped, beaten, derided, carrying the wanton harlot [themselves], while she opposes them and inflicts a thousand insults? And yet, if they see her once mild and sweet, they think everything is happy for them, the past flies away, and all things are prosperous, whether poverty happens, or sickness, or anything of this sort. They consider their life to be either miserable or happy, according to the way their mistress is disposed toward them. They know neither human glory nor ignominy; but if an injury is inflicted, they bear everything easily because of such pleasure and the prosperity they enjoy with her. If she rails at them, if she spits in their face, they think they are being sprinkled with roses. And what is the wonder if they are so affected toward her? For they think her house to be the most splendid of all, even if it is made of mud, or even if it is on the verge of ruin. And why do I speak of the walls? For they are excited even by seeing the places in which they are accustomed to spend their time. But here, grant me to bring forward that apostolic word: "As you have presented your members to serve uncleanness, so present your members to serve righteousness." I say the same thing: just as we have loved those women, let us love one another, and we shall not consider ourselves to be suffering anything grievous. And what do I say, "love one another"? Let us so love God.

The difference between the love of God and the love of a harlot.

He exhorts to almsgiving according to custom.

to our Father, that we may, late though it be, depart from that captivity and transfer ourselves to freedom, so that we may enjoy the kingdom of heaven, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father is the glory, together with the Holy Spirit, unto ages of ages. Amen.

HOMILY LXXX

^A Ver. 1. *These things Jesus spoke, and lifting up his eyes to heaven, he said: Father, the hour has come, glorify your Son, that your Son also may glorify you.*

1. *He who has done and taught,* he says, *shall be called great in the kingdom of heaven* (Matt. 5:19); and with good reason. For it is easy to practice philosophy in words, but the demonstration through deeds belongs to one who is noble and great. Wherefore Christ, when speaking of long-suffering, sets himself in the midst, bidding them take their examples from him. For this reason also, after this exhortation, he turns to prayer, training us in times of temptation to leave everything and flee to God. For since he had said, *In the world you shall have tribulation,* and had shaken their souls, he raises them up again through prayer. For they still regarded him as a man. And he does this for their sake, just as he did in the case of Lazarus, and states the reason: *that for the sake of the crowd standing around I have said it, that they may believe that you have sent me* (John 11:42). Yes, you say, but in the case of the Jews this was reasonably done; but on behalf of the disciples, to what end? And on behalf of the disciples it was reasonable. For they who, after so many things, were saying, *Now we know that you know all things,* were the very ones who needed to be confirmed. Otherwise, the Evangelist does not even call the thing a prayer; but what does he say? *Lifting up ^B his eyes to heaven,* [(473)] and he says it was rather a discourse with the Father. And if elsewhere he speaks of prayer, and shows him sometimes bowing his knees, sometimes lifting his eyes to heaven, do not be troubled. For by these things we are instructed in the intensity that should be in our supplications, that when standing we may look up, not only with the eyes of the flesh, but also with those of the mind; and that when we bow our knees, we may crush our own hearts. For Christ came not only to show himself, but also to teach virtue. And he who teaches must teach not only through words, but also through deeds. Let us hear, therefore, what he says here: *Father, the hour has come, glorify your Son, that your Son also may glorify you.* Again, he shows us that he comes to the cross not against his will. For how, when he even prays for this to happen, and calls the thing glory—not only of him who is being crucified, but also of the Father? For so it came to pass; for not only the Son, but the Father also was glorified. For before the cross not even the Jews knew him; for Israel, he says, *did not know.* But after the cross the whole world ran to him. Then he says also the mode of the glory, and how he will glorify him: *As you have given him authority over all flesh, that everything which you have given him, he should give to them eternal life.* For to be doing good always is glory to God. And what is, *As you have given him authority over all flesh?* For the present he shows that the things of the preaching are not confined to the Jews only, but extend to the whole world, and he lays down beforehand the first-fruits of the nations. For since he had said, *Do not depart into the way of the nations,* but was about to say after this, *Go, make disciples of all the nations,* he shows that the Father also wills this. For this was greatly offending the Jews, and the disciples too. For not even after this did they easily bear to touch the nations, until they received the teaching of the Spirit; for indeed no small scandal was created among the Jews from this. Therefore, after such a manifestation of the Spirit, when Peter arrived at Jerusalem, he could hardly escape the charges, having spoken of the things concerning the sheet. And what is, *You have given him authority over all flesh?* When, therefore, did he receive this authority, I shall ask the heretics? Before creating them, or after creating them? For he himself says, after being crucified and resurrected. Then at least he says: *All authority has been given to me. Go, make disciples of all the nations.* What then? Did he not have authority over the works of himself; but he made them, yet did not have authority over them after the making? And yet he is seen doing everything himself, both in the ages above, and some he punished as sinning, others he corrected as they returned (*For I will not hide,* he says, *from my servant Abraham, that which I am about to do;* [(474)])—and others he honored as they acted rightly. Then at that time he had it, but now he lost it, and received it again? And what demon would have uttered these things? But if it is the same authority both then and now (*Just as the Father raises,* he says, *the dead and gives them life, so also the Son gives life to whom he wills*), what is it that is said? He was about to send them into the nations; so, lest they should think it was a change of plan due to his saying, *I have not been sent except to the lost sheep of the house of Israel,* he shows that this is the will of the Father also. And if he speaks of it with much lowliness, it is nothing wonderful; for thus he was edifying them then, and those after them; and, as I said, he was always persuading by the excess of lowliness ^C that the things said were of condescension.

2. And what is, *All flesh?* For certainly not all believed. And yet, for his own part, all believed; and if they did not attend to the things said, the blame is not the teacher's, but those who do not receive. *That everything which you has given him, he should give to them eternal life.* And if he speaks more humanly here, do not wonder. For he does this because of the reasons mentioned, and because he is always cautious of saying something great about himself, since this was a stumbling block to his hearers, because they did not yet imagine anything great about him. John, therefore, when he speaks from his own person, does not do so, but leads the discourse to a higher level, saying thus: *All things were made through him, and without him was made* not one; and that *the Life was,* and that *the Light was,* and that *he came to his own;* not that he did not have authority unless he received it; but that he also gave to others *authority to become children of God.* And Paul likewise says he is equal to God.

^A He seeks this in a more human way, saying: *That all that Thou hast given Him, He may give them eternal life. And this is eternal life, that they may know Thee the only true God, and Jesus Christ whom Thou hast sent.* He speaks of the "only true God" by way of contrast with those who are not gods. For the apostles were to be sent to the Gentiles. But if they do not admit this, and upon this ground alone deny that the Son is truly God, they proceed on that basis to deny that He is God. For He says: *The glory which is given by the only God, ye do not seek* (John 5:44). What then? Shall the Son not be God? But if the Son is God, and the Son of Him who alone is called ^B true, it is evident that He is also true. What then when Paul says: *Or I only and Barnabas?* (1 Cor. 9:6); does he take away Barnabas? By no means; for that "only" is placed by way of contrast to others. But if the Son is not true God, how is He truth? For truth does not differ much from the true. What shall we say of one who is not a true man, I ask? Shall we not deny that he is a man? So, if the Son is not true God, how is He God? And how does He make us gods and sons, while He is not true? But we have spoken of these things more accurately elsewhere, wherefore let us pursue what remains. *I have glorified Thee upon the earth.* He rightly said, "Upon the earth;" for He was glorified in heaven, having His natural glory, and being ^C adored by the angels. He is not, therefore, speaking of the glory of His own substance (for that glory, even if no one glorify Him, He always has in its fullness); but of that which is rendered by human worship. Thus, that phrase, "Glorify Me," is to be understood in this way. But that you may learn that He speaks of such glory, hear what follows. *I have finished the work which Thou gavest Me to do.* And yet the matter was still at the beginning; indeed, not even at the beginning. How then does He say, "I have finished"? Either that He had done all that was in Him; or that He speaks of what is to be as if it were done; or rather, it may be said that the whole was already finished, because the root of blessings was already planted, from which the fruits were necessarily to be produced, and that He was to be present to those who should come after, and to be joined with them. Therefore He again says in a humble way, "Which Thou gavest Me." For if He ^D had persisted only by hearing and learning, these would beHis glory by far less. That He came to this by His own will is evident from many things, as when Paul says: *He so loved us, that He gave Himself for us* (Eph. 5:2); and, *He emptied Himself, taking the form of a servant* (Phil. 2:7); and again: *As the Father hath loved Me, I also have loved you* (John 15:9). *Glorify Me Thou, Father, with Thyself with the glory which I had, before the world was, with Thee.* And where is that glory? Grant that He was without glory among men, by reason of the flesh with which He was clothed; but why does He seek to be glorified with God? What then does He say here? The argument here is about the incarnation, that the nature of the flesh had not yet been glorified, nor had it attained incorruption, nor was it a participant of the royal throne. Therefore He did not say, "Upon the earth," but, "With Thee."

[436] They are worthy of countless tears who, with such glory set before them, lay snares for themselves through sloth and sleepiness, and even if there were no gehenna, would yet be the most wretched of all, who, when they could reign with the Son of God and enjoy glory, defraud themselves of such great goods. For if it were necessary to be cut asunder, if to undergo a thousand deaths, if to deliver up a thousand souls and as many bodies every day, ought we not to suffer all these things for such great glory? But now we do not even set aside our money, which at the last we shall leave behind even if we be unwilling. We do not set aside money, which wraps us in countless evils, which will remain here, and is not ours. For we administer things which are not our own, even though they be paternal. But when gehenna shall be present, that worm which dies not, the unquenchable fire, and the gnashing of teeth, how shall we bear those things? How long shall we not see, but consume everything in daily quarrels and wars and empty words, feeding the earth, fattening the body, neglecting the soul, caring nothing for things necessary, and being solicitous for things superfluous and useless? We construct magnificent sepulchres, we buy splendid houses, we drag around with us various flocks of servants, we devise various stewards, we set up masters of fields, of houses, of money, nay, masters of masters; but we have no care for our abandoned souls. What shall be the end of these things? Do we not fill one belly? Are we not clothed in one body? What is such a great tumult of matters? Why do we divide and tear apart the soul which we have received into such ministries, devising for ourselves a hard slavery? For he who needs many things is the slave of many, even if he appears to command them. For the master is the slave of his servants, and introduces another more grievous kind of servitude. And in another way he is a servant, since he is not brave enough to go into the forum, or to the bath, or to the field without servants: those others, indeed, often walk everywhere without their master. But he who is seen to be a master, unless servants are present, dares not leave his house; but if he should appear outside the house, he thinks himself a laughing-stock. Some perhaps laugh at us for saying these things; but for this reason they are worthy of many tears. For that this is slavery, to show it, I would gladly ask: would you wish to be in need of someone to hold food or a cup to your mouth? Would you not think such a ministry worthy of tears? What, if you always needed those to carry you, in order for you to walk, would you not think yourself for that reason the most wretched of all? Thus you ought to be affected now. For it makes no difference whether men or beasts carry you. Do not, I ask, angels differ from us in this, that they do not need as many things as we do? Therefore by how much we need fewer things, by so much are we closer to them: by how much we need more, by so much the more do we incline to this fleeting life. And that you may learn that this is how things are, ask the old men what life they deem blessed—whether that when they were foolishly overcome by these things, or—

as their imitators. But to accomplish this while remaining in a mortal body, consider what great praise it brings. Paul wrote of this to the Corinthians: "But I spare you" (1 Cor. 7:28), and "That they may not have tribulation in the flesh." Therefore, wealth is called *chremata* [things to be used], so that we may use it for need, not that we might guard and bury it; for this is not to possess, but to be possessed. For if we intend to concern ourselves with how we might accumulate many such things, not to use them for necessary purposes, the order is reversed, and those things possess us, not we them. Let us, therefore, be delivered from this grievous slavery and become free at last. Why do we devise for ourselves ten thousand varied bonds? Does the bond of nature not suffice for you, and the necessity of life, and the crowd of ten thousand affairs? Must you also weave other nets for yourself and cast them about your feet? And when will you take hold of heaven and be able to stand at that height? For it is desirable—truly desirable—to be able to cut through all these ropes and take hold of the city above; so many are the other obstacles. In order that we may overcome them all, let us hold fast to simplicity. For thus we shall take hold of eternal life, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

Homily LXXXI

^A "I have manifested thy name to the men whom thou gavest me out of the world. Thine they were, and to me thou gavest them; and they have kept thy word."

1. The Son of God is called the Angel of the Great Council, as for other reasons for which He taught, so primarily because He made the Father known to men; which is what He now says: "I have manifested thy name to the men." Having said, "I have finished thy work," He explains it again, saying what that work was. And yet the name was manifest. For Isaiah says, "You shall swear by the true God" (Isa. 45:16). But, as I have often said, I say this also now: even if it was manifest, it was so to the Jews, and not even to all of them; but now He speaks concerning the Gentiles. And He does not only signify this, but also that they knew Him as Father. It is not the same thing to learn that He is Creator as it is to know that He has a Son. He manifested His name both by words and by deeds. "Whom thou gavest me out of the world." As He says above: "No one comes to me, unless it be given to him" (cf. John 6:65); and, "Unless my Father draw him" (cf. John 6:44); so also here, "Whom thou gavest me." And yet He says that He Himself is the Way. From which it is clear that He establishes two things here by what has been said: that He is not contrary to the Father, and that it is His will that they should believe in the Son. "Thine they were, and to me thou gavest them." Here He wishes to teach that He is greatly loved by the Father. Since that He did not need to receive them is clear from this: He Himself created them, and He Himself provides for them unceasingly. How then did He receive them? But as I said, this signifies the concord with the Father. If one were to wish to examine this in a human way, and if it were as has been said, they would no longer be the Father’s. For if, when the Father had them, the Son did not have them, it is clear that when He gave them to the Son, He Himself departed from dominion; and the absurdity goes further still. For it would be found that when they were with the Father they were imperfect, but when they came to the Son, then they became perfect. But it is ridiculous even to say these things. What then does He signify by this? That it was also His will that they should believe in the Son. "And they have kept thy word; and now they have known that all things which thou gavest me are from thee." How did they keep Thy word? By believing in Me and not paying attention to the Jews. For he who believes in Him, He says, "has set his seal to this, that God is true" (John 3:33). Some, indeed, say, "Now they have known that all things which thou gavest to me from thee are," but this would not hold to reason. For how was the Son to be ignorant of the things of the Father? But it has been said concerning the disciples. For since I said these things, He says, they have learned that all things which thou gavest me are from thee; nothing alien, nothing proper to Me apart from Thee. For He uses the word "proper" as if for something alien in most cases. They knew, therefore, that all things which I may teach are Thy doctrines and commandments. And from where did they learn? From My words, for thus I was teaching. And not only this, but also that "I came forth from thee"; for He strove to establish this throughout the Gospel. "I ask for them." What are you saying? As though ignorant, do you instruct the Father? Do you discourse as to a man not knowing? What then is the meaning of this distinction? You see that the prayer is made for no other reason than that they might learn the love which He has for them. For he who not only provides what is from himself, but also entreats another for this, shows a greater longing. What then is, "I ask for them"? Not for the whole world, He says, but for those whom Thou gavest Me. Constantly He puts the "Thou gavest," that they may learn that this seems good to the Father. Then, since He has spoken constantly, "They are Thine, and Thou didst give them to Me," abolishing the wicked suspicion, lest anyone should think his beginning to be recent, and that He had received them only now, what does He say? "All mine are thine, and thine are mine, and I have been glorified in them." Did you see the equal honor? For lest, hearing "Thou gavest to me," you should think them to be alienated from the power of the Father, or before this from that of the Son, He removed both, and by these things indicates that... ^C

as if He were speaking thus: "Lest upon hearing, 'Thou gavest to me,' you think them to be alien to the Father (for what things are mine, are His); nor by hearing, 'They were Thine,' you suspect them to be alien to me; for what things are His, are mine." Thus, the word "Thou gavest," was spoken in accommodation. For what the Father has, are the Son's; and what the Son has, are the Father's. That, however, cannot be said concerning the Son according to the human nature, but inasmuch as He is greater. For that which belongs to the lesser, that it also belongs to the greater is known to all; but the contrary, by no means. Here, however, is a conversion, which conversion indicates equality ^A. He was declaring this alibi elsewhere also: "All things that are the Father's, are mine" (John 16:15), speaking of knowledge. Furthermore, "Thou gavest to me," and similar things, declare that He did not take them as though they were aliens, but received them as His own. Then He brings in the cause and demonstration, saying, "And I have been glorified in them"; that is, either I have power over them, or they will glorify me, since they believe in both you and me, and will glorify us in like manner. And if He is not glorified in them in like manner, what things are His are no longer His own. For no one is glorified in those over whom he has no power.

For they die for Him as they die for the Father, and they proclaim Him just as they do the Father; and as they say that all things are done in His name, so also they do in the name of the Son. ^B 11. "And I am no longer in the world, and these are in the world." This is, "Although I am not seen in the flesh, through these I am glorified." Why does He say frequently, "I am not in the world," and, "I leave them, I commend them to Thee," and, "When I was in the world, I kept them" (John 17:12)? For if one were to take these words simply, many absurdities would follow. For what reason is He Himself not in the world, and when He departs from here, commend them to another? For these are the words of a simple man who would be perpetually separated from them. Do you see him saying most things in a human manner, and according to the grasp of those who thought that they were more secure in His presence? Wherefore He says, "When I was with them, I kept them" (Ibid.). And yet He says, "I come to you," and, "I am with you even unto the consummation" (Matt. 28:20). How then does He say these things? As I said, according to their opinion, so that they might take a little breath upon hearing Him speak thus, and commending them to the Father. For because they were not obeying after having heard many consolatory words from Him, at length He addresses the Father, exhibiting His love toward them; as if He were saying, "Because you call me to you, place them in safety. For I am coming to you." What are you saying? Are you not able to keep them? Yes, I am able. Why therefore do you say these things? "That they may have my joy fulfilled in themselves" (John 17:13); that is, that they may not be disturbed, being as they are more imperfect. By these words He shows that He spoke all these things so for their peace and joy; for otherwise the discourse seems to be contrary. Now however, I am no longer in the world, and these are in the world. For so they were thinking; meanwhile, however, He adjusts Himself to their infirmity. For if He had said, "I keep them," they would not have believed; therefore He says: "Holy Father, keep them in Thy name"; this is, "By Thy aid." 12. "When I was in the world, I kept them in Thy name." Again He speaks as a human being and as a prophet: for nowhere does it appear that He did anything in the name of God. "Those whom Thou gavest to me, to be kept, and none of them perished, except the son of perdition, that the Scripture might be fulfilled." But elsewhere He says: "All that Thou gavest to me, I will not lose of it" (John 6:39). And yet not only that one perished; but also many others afterwards. How therefore does He say, "I will not lose"? As far as it rests with me, I will not lose; which also He was saying more clearly elsewhere: "I will not cast him out" (Ibid. v. 37): not for my reason, not by my compelling or abandoning. But if they fall away of their own accord, I shall not drag them by necessity. 12. "Now however I come to You." Do you see the discourse fashioned in a more human way? Therefore if one should wish from these things to diminish the Son, he will diminish the Father. For mark from the beginning: at one time He speaks as if teaching and explaining, at another as commanding: at one time He teaches, as when He says, "I do not pray for the world"; at another He commands: "I kept them until now, and none perished"; and, "Do Thou keep them"; and again, "They were Thine, and Thou gavest them to me," and, "When I was in the world, I kept them." But all these things are solved by saying that He said these things accommodating Himself to their weakness. But when He says, "None of them perished, except the son of perdition," He added: "That the Scripture might be fulfilled." Which Scripture does He mean? That which had foretold many things concerning Him. Yet it is not for that reason that he perished, that the Scripture might be fulfilled. Many things we have discoursed upon this matter above, ^C because this is a proper mode of Scripture, which seems to place that which has been said as the cause of events. But it is necessary to examine all things with accuracy, both the mode of the speaker, and the subject matter, and the laws of Scripture, unless we wish to collect absurdities: "Brethren, do not become children in your minds" (1 Cor. 14:20).

This is not for the understanding of the Scriptures only, but also for ordering one's life properly. For little children do not seek great things, but are accustomed to wonder at things which are of no value. For they look with joy at chariots, horses, a charioteer, and wheels made of mud; but if they should see a king sitting in a golden chariot, a yoke of white mules, and much adornment, they do not even look at them. They also adorn pottery dolls; but true and conspicuous maidens they do not even wish to see: and in many other things they are affected thus. Many men suffer this even now: when they hear of heavenly things, they do not even pay attention; but they crave all things earthly just like children, they wonder at earthly riches, and cling to them, and hold the glory and delights of this life in value. And yet these things are childish just as those are; ^D

the other hand, they are truly the cause of life, glory, and rest. But just as children, when deprived of these, weep, yet do not know that they should desire the things that really are, so it is with many who see the truth. Therefore he says, "Do not be children in your minds." You love money, I ask you, ^A but not as a possession, but as a childish toy? If then you see someone admiring a lead coin, and bending down to pick it up, you judge his poverty to be great; and are you yourself gathering things more worthless than these, and numbering yourself among the rich? And how can this have any reason? For we shall call that man rich, who looks down upon all present things. For no one, no one of these little ones, will choose to mock silver and gold and the rest of the illusion, unless he has a longing for greater things, just as neither would he mock the lead coin, if he did not possess gold coins. And you, therefore, when you see a man running past the whole world, do not think he does this for any other reason, than that he is looking toward a greater world. So also the farmer despises the few grains of wheat, when he expects a greater harvest. But if, when the hope is uncertain, we despise what we have, much more ought this to be done given the ^B sure expectation. Therefore I beg and entreat, do not damage yourselves, nor, by holding onto mud, deprive yourselves of the treasures above, bringing the ship into port with straw and chaff. Let anyone say what they will about us, let them be annoyed at the constant exhortation, let them call us babblers, tiresome, burdensome: we shall not cease constantly to exhort you concerning these things, and constantly to whisper to you all that of the prophet: "Redeem your sins with alms, and your iniquities with mercies to the poor," and hang them around your neck. Do not do it today, and then desist tomorrow. For this body needs daily food. So too does the soul, and much more; if it does not cast [sow] it, it becomes weaker and more shamefully ugly. Let us not overlook it perishing and choking. It receives many ^C wounds each day, desiring, getting angry, being slothful, being reproached, taking revenge, envying. It is necessary, therefore, to provide remedies for it. Nor is the remedy of almsgiving a small one, being able to be applied to all wounds. "For give alms," he says, "and all things will be clean for you"—almsgiving, not covetousness; for things from covetousness do not remain, even if you give them to those in need. For almsgiving is that which is freed from all injustice: this makes all things clean. This is better than fasting and sleeping on the ground. And though those are more laborious and painful, yet this is more profitable; it brightens the soul, it makes it sleek, it makes it beautiful and fair. Not so does the fruit of the olive tree sustain athletes, as this oil restores those who compete for piety. Let us anoint our hands, therefore, ^D so that we may struggle well against the opponent. He who studies to show mercy to the needy will quickly cease from coveting. He who continues in giving to the poor will quickly cease from anger, and will never think highly of himself. For just as a doctor, constantly treating the wounded, is easily humbled, seeing human nature in the misfortunes of others, so also we, if we enter into the assistance of the poor, will easily philosophize, and we will not marvel at wealth, nor will we deem present things anything great, but we will despise all things, and becoming lofty toward heaven, we shall easily attain the eternal good things, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father be the glory, together with the Holy Spirit, unto the ages of ages. Amen.

HOMILY LXXXII

CAP. 17. v. 14. *I have given them thy word, and the world hath hated them, because they are not of the world, as I am not of the world.*

1. When we are persecuted by wicked men for having become virtuous, and are mocked by them for desiring virtue, let us not be distressed, nor annoyed. For the matter has such a nature, and virtue is accustomed everywhere to beget hatred among the wicked. For envying those who wish to live uprightly, and thinking to prepare an excuse for themselves if they cast down the glory of others, they hate them as those who are pursuing the opposite path, and do everything to shame their way of life. But let us not grieve; for this is a sign of virtue. For this reason also Christ says: "If ye were of the world, the world would love its own"; and elsewhere again, "Woe unto you, when all men shall speak well of you." Therefore ^A also here he says: "I have given them thy word, and the world hath hated them." Again he states the cause, for which they are worthy to receive much care from the Father. For your sake, he says, they were hated, and for your word; so that they would be worthy to enjoy all providence. "I do not ask that you take them out of the world, but that you keep them from the evil one." He clarifies the word again, again he works it out more clearly; which is nothing else than indicating that He takes much care of them, by making the prayer for them with precision. And yet he himself was saying that the Father will do everything that they ask. How then does he himself here intercede for them? It is nothing else, as I have said, than showing his love. "They are not of the world, as I am not of the world." How then does he say elsewhere: "Whom you gave me out of the world, they were yours"? There, speaking of their nature; here, however, concerning wicked ^B actions. And he composes a long eulogy of them first, that they are not of the world; then, that he himself gave them, and that they have kept his word, and that for this reason they are hated. And if he says, "As I am not of the world," do not be troubled. For the "as" here is not of unchangeable precision. For just as, when the "as" is said of him and the Father, the equality is great because of the kinship of nature; so when it is said of us and him, the gap is great because the distance between each nature is also great and infinite. For if, "He did no sin, neither was guile found in his mouth," how could the apostles be compared to him? What then is it that he says, "They are not of the world"? They look toward Another, nothing in common do they have with the earth, but they have become citizens of the heavens. And from these things ^C he also shows his love, when he praises them to the Father and commends them to Him who begat them. And having said, "Keep them...

he adds, “I do not pray that you take them out of the world, but that you keep them from the evil one.” Do you see how he also shows his concern here? For he does not say, “Grant them to leave behind their dangers,” but only “that they should remain in the faith.” That is why he added, “Sanctify them in your truth.” And he also taught them through the giving of the Spirit and by sound doctrines. Just as when he says, “You are clean because of the word I have spoken to you,” and now he says the same: “Sanctify them, teach them the truth.” And yet the Spirit does this. How then does he ask this from the Father? That you may learn his equality again. For right doctrines regarding God sanctify the soul. But if he says they are sanctified by the word, do not marvel. For he indicates that he is speaking of doctrine in these words: “Your word is truth”; that is, there is nothing false in it; all his words must necessarily come to pass. And that there is nothing figurative or corporeal, he shows this again, just as Paul says concerning the Church: “He sanctified it by the word” (Eph. 5:26). For the word of God is accustomed to purge. But it seems to me that “Sanctify them” signifies something else, namely, “Separate them for the word and the preaching”; which is itself clear from what follows. ^B 18. “For as you,” he says, “sent me into the world, I also have sent them.” Which Paul also says, “Placing in us the word of reconciliation” (2 Cor. 5:19). For on behalf of those for whom Christ went, for these they also grasped the world. But that “as” is not of similarity between him and the apostles (for how could men be sent otherwise?), but it is his custom to speak of the future as if it were the past. 19. “And on their behalf I sanctify myself, that they may be sanctified in truth.” What is, “I sanctify myself”? I offer you a sacrifice. And all sacrifices are called holy, and those that are consecrated to God are properly holy. For since long ago, in the Old Covenant, the sanctification was in a type, in a sheep; now, however, it is not in a type but in the very truth itself: therefore he says, “That they may be sanctified in your truth.” For I consecrate them to you and make an offering of them. He says this either because he is the head, or because they themselves were being immolated. “Present,” he says, “your members as a living sacrifice, holy” (Rom. 12:1); and, “We were accounted as sheep for the slaughter” (Ps. 43:22); and, “Without death he makes them a sacrifice and an offering.” For that he was hinting at his own immolation by saying, “I sanctify,” is clear from what follows. 20. “I do not pray for these only, but for those who are going to believe in me through their word.” ^C For because he was dying on their behalf (and he said, “On their behalf I sanctify myself”), so that no one might think he was doing this for the apostles only, he added, “I do not pray for these only, but for those who are going to believe in me through their word,” the future disciples. For when he had made that which they held as their primary distinction a common one, he comforts them again, showing them that they were the cause of others’ salvation. And when he had spoken concerning their salvation, and had indicated that they were sanctified by faith and by the sacrifice, he speaks finally of harmony, and in this he closes the discourse; having started from there and ending with the same. At the beginning he had said, “A new commandment I give you” (John 13:34); and now, 21. “That they all may be one, just as you, Father, in me, and I in you.” Again, that “just as” does not express an exact equality here, for they could not be one in that way; but as much as is allowed to men; just as when he says, “Be merciful, just as your Father is” (Luke 6:36). What does it mean, “in us”? In faith in us. For because nothing troubles all men so much as dissension, he exerts himself that they may become one. What then? Has he achieved this? you will ask. Indeed, for all who have believed through the apostles are one, even if some have been separated from them. For this did not escape him, indeed he predicted it, and signified that this comes from the sloth of men. “That the world may believe that you sent me.” Which he also said in the beginning: “In this shall all know that you are my disciples, if you love one another” (John 13:35). And how were they to believe from this? Because, he says, God is of peace. If, therefore, they preserve what they learned from them, the hearers will recognize the Master from the disciples; but if they should dissent, they will not say that they are disciples of the God of peace: if I be not peaceful, they will not confess that I was sent by you. Do you see how he proves his harmony with the Father even to the end? 22. “And I have given to them the glory which you gave to me”; that is, by the signs, by the doctrine, and so that they might be harmonious. ^D For this is the glory, that they may be one, which is even greater than the signs. For just as we marvel at God because there is no dissension in that nature, no conflict; and this is the greatest glory: so, he says, let these also be made glorious from this. And why, you ask, does he ask the Father to give this to them, when he says that he himself gives it? For whether his discourse is regarding signs, or regarding harmony, or regarding peace, he is recognized as providing these to them himself. Whence it was clear that the petition was made for the sake of comforting them. 23. “I in them, and you in me.” How did he give the glory? By coming into them, and having the Father with him, so that he might unite them into one. But elsewhere he does not speak this way; for they did not receive the glory because the Father had arrived, but because he himself had come with the Father, and made his dwelling with him (John 14:23); there refuting the opinion of Sabellius, here that of Arius. “That they may be perfected into one, that the world may know that you sent me.” He says this frequently, to show that peace draws more than signs. For just as contention dissolves, so concord unites. “And I have loved them, as you have loved me.” Here again, “as” signifies this: as men can be loved; a sign of love, however, is that he surrendered himself for them. Having said, therefore, that they would be in safety, and not to be overturned, that they would be holy, and that many would believe through them, and that they likewise would enjoy great glory, not only that he himself had loved them, but also the Father; he speaks finally of those things that are to come after his departure from this life, regarding the prizes and the crowns that are laid up for them. For he says: 24. “Father, whom you have given to me, I will that where I am, they also may be with me.” What therefore they were always seeking, saying, “Where are you going? what do you say?” this you accept by asking, and do you not yet have it? Why then did you say to them, “You shall sit upon twelve seats” (Matt. 19:28)? How have you promised other things, both more and greater? Do you see him saying all things by accommodating himself? For how did he say, “You will follow afterwards” (John 13:36)? But he says that for the greater confirmation of love. “That they may see my glory which you gave to me.” Again this is a proof of his harmony with the Father; more sublime indeed than the previous ones (“Before the foundation of the world,” he says), but with a certain

^A condescension also, in that he says: "You have given me." If this be not the case, I would gladly ask those who gainsay: he that gives, does he not give to someone already existing? Did he then generate him first, and give the glory afterward, having left him to be without glory before? And how could that stand to reason? Do you see that "He has given" is the same as "He has generated"? But why did he not say, "That they may partake of the glory," but, "That they may behold the glory"?

3. Here he hints that this is the whole of our rest, to look upon the Son of God. This also causes us to be glorified, which Paul also says: "With unveiled face beholding the glory of the Lord" (2 Cor. 3:18). For just as those who look toward the rays, and enjoy the most refined air, have their enjoyment from the sight, so it will be then; nay, it will work in us a far greater pleasure than this. At the same time, he shows that it ^B is not this which is seen, but a certain terrible substance. "O righteous Father, and the world has not known you." What does this mean? What is the connection? He shows here that no one knows God, except those who have recognized the Son; and what he says is this: I wished that all should be in this state, but they have not known you, although having nothing to lay to your charge. This is what is meant by "O righteous Father." Here he seems to me also to be speaking with pain, that they were unwilling to recognize one so good and so just. For since the Jews said they knew God, but did not know him, he makes a stand against this, saying, "You loved me before the foundation of the world," composing a defense against the Jewish accusations. For if he received glory, if he was loved before the foundation of the world, if he wished them to be witnesses of that glory, how was he contrary to the Father? It is not, therefore, as the Jews say, that they know you, but I am ignorant; but the reverse: I know you, and others have not known you. "And these have known that you have sent me." Do you see that he hints at those who say he is not from God, and for their sake he recapitulates all his discourse? "And I made known to them your name, and will make it known." And yet, the Spirit gives perfect knowledge; but the things of the Spirit are mine. "That the love with which you loved me may be in them, and I in them." For if they learn who you are, then they will know that I am not cut off, but am one of those most beloved, a genuine Son, and joined to you. And having been persuaded of this as is fitting, they will also preserve intact their faith in me and their love. And while they love as is fitting, I will remain in them. Do you see how he has met with ^C an excellent end, having perfected the discourse in love, the mother of all good things?

Let us, therefore, believe and love God, so that it may not be said of us: "They profess to know God, but by their deeds they deny him" (Tit. 1:16); and again, "He has denied the faith, and is worse than an unbeliever" (1 Tim. 5:8). For when he helps servants, kinsmen, and strangers, but you do not treat even those related by blood, what excuse will you have hereafter, when God is blasphemed and insulted because of you? For consider all the occasions God has given us for doing good. One, he says, you should pity as a kinsman, another as a friend, another as a neighbor, another as a citizen, another as a human being. But if none of these holds you, and you break all the bonds, you shall hear from Paul that you are worse than an unbeliever; because he, having heard nothing about alms, nor of heavenly things, surpassed you in philanthropy; while you, being commanded to love even your enemies, look upon your own kin as enemies, and spare your money—not your bodies. And yet, the money being spent will suffer no harm; but he who is neglected will perish. What, then, is this madness, to spare money and not to spare kinsmen? Whence did this desire intrude? Whence this inhumanity and cruelty? For if one were to sit as if ^D upon the summit of a theater and behold the entire world—or rather, if you wish, let us consider one city for the time being.

4. If, therefore, anyone sitting on high could behold all human affairs, consider what folly he would condemn, what tears he would shed, what laughter he would laugh, what hatred he would hate. For we do such things as to be worthy of laughter, and madness, and tears, and hatred. One man feeds dogs so that he may entrap wild beasts, he himself falling into brutishness; another feeds asses and bulls so that he may carry stones; but he looks past men who are wasting away with hunger. And he spends immense gold so that he may make stony men; but he ignores those who are truly men, who have become stony through hardship. Another, collecting golden tesserae with much toil, covers the walls; but seeing the stomachs of the poor naked, he is not moved. And some devise robes upon robes for their own clothing; while another has not even the body itself to cover naked. And in the courts of justice, again, one man has devoured another; another has spent on harlots and parasites; another on mimes and orchestras; another on splendid buildings, on the purchase of fields and houses. Again, one counts interest, and another interest upon interest; and another composes documents full of many murders, and does not even enjoy rest from the night, keeping watch over the misfortunes of others. And when day comes, one runs for unjust gain, another for dissolute expense, and others for public theft. And there is much zeal for matters that are superfluous and forbidden, but no regard for the necessary. Those who judge have the name of judges, but the work of robbers and murderers. And if anyone examines the lawsuits, if he examines the wills, he will find myriad evils there also: machinations, thefts, ambushes. And all one's leisure is on these, but there is no account of spiritual things; but everyone bothers the church only for the sake of looking. But this is not what is sought; rather, we need deeds and a pure mind. But if you spend the whole day in greed, and then enter and say a few words, not only have you not made God propitious, but you have provoked him even more. For if you wish to reconcile your Master, show deeds, learn the heap of misery, look at the naked, the hungry, the wronged; he has opened for you myriad ways of philanthropy. Let us not, therefore, deceive ourselves, living in vain and to no purpose, nor, because we are healthy now, be contemptuous; but, considering that we have often fallen into sickness, and coming to the limit of weakness, have died from the fear and expectation of the future, let us expect to fall again into the same...

not behave as they ought, but enjoy idleness, spending their whole time in theaters and evils of this kind. And there is no one to reprove these things; but there are many who envy and are stung by the fact that they cannot manage to do the same, so that these too must be punished, even if they do not commit evils. For not only do they do these things, but they also consent to those who do them (Rom. 1. 32). For their mind is corrupted in the same way: hence it is clear that ^A they are punished for their will alone. I say these things every day, and I will not cease saying them. For if some should listen, the gain will be theirs; but if no one pays attention, then truly you will listen when there is no longer any gain possible, and you will condemn yourselves, and we shall be free from blame. But God forbid that we should bear this as our only defense; rather, may you be our glory before the judgment seat of Christ, that we may enjoy those goods together, by the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father, be glory, together with the Holy Spirit, to the ages of ages. Amen.

HOMILY LXXXIII

^A Chap. 18. v. 1. *When Jesus had said these things, He went forth with His disciples beyond the torrent Cedron, where there was a garden, into which He entered, Himself and His disciples.*

Death is terrible and full of much fear; but not so to those who are imbued with the philosophy from above. For he who has known nothing clearly about future things, but thinks that there is some dissolution and end of life, is rightly shuddering and afraid, as one who is not to be hereafter. But we, who through the grace of God have learned the hidden and secret things of His wisdom, and think death to be a journey, do not rightly fear; rather, we ought to rejoice ^B and be of good cheer, because we come from this fleeting life to another better and more splendid one, which has no end. Which Christ teaching by His works, not by force and necessity, but willingly came to the passion. *These things,* it says, *Jesus spoke, and went forth beyond the torrent Cedron, where there was a garden, into which He entered, Himself and His disciples.* 2. *And Judas also, who betrayed Him, knew the place; because Jesus had often gathered there with His disciples.* He makes the journey at midnight, crosses the torrent, and hastens to the place known to the betrayer, taking away from the plotters all labor and sweat, and shows to his disciples that He comes there willingly: which very thing could most of all comfort them; and He places Himself in the garden as if in a prison. *These things He spoke to them.* What say you? He had prayed to the Father, He had besought the Father. Why then do you not say that He came there after the prayer was finished? Because it was not a prayer, but an address made on behalf of the disciples. *And the disciples entered into the garden.* He freed them from fear in such a way that they did not gainsay, but entered into the garden. By what was Judas moved that he came there? Or whence did he learn that he should come there? Hence it is clear that Jesus often spent the night outside. For had He lived at home, the other would not have come to a desert place, but to the house, to take him while he was sleeping there. But lest, hearing of a garden, you should think that He came to a hiding-place, ^C he adds: *Judas knew the place;* and not that only, but *Because He had often gathered there with His disciples.* For He often gathered with them, so that He might speak with them apart about necessary things which it was not right for others to hear. And He does this on mountains and in gardens, always seeking a place free from tumult, so that his listeners might not be interrupted in their learning.

3. [Judas] having taken the cohort and the servants of the High Priests and Pharisees, comes there. These had often at other times sent men to apprehend Him; but they could not. Whence it is manifest that it was then that He voluntarily surrendered Himself. And how did they persuade the cohort to do this? They were soldiers who, for the sake of money, were ready to do anything. 4. *Jesus therefore, because He knew all things that were to come upon Him, went forth and said to them, Whom seek you?* That is, He did not first learn these things from their arrival, but with an imperturbable mind, as one who knows all things, He said and did these things in this way. Why do they come seeking to capture Him with arms? They were afraid of His followers, and therefore, at the dead of night, they undertook this. Having gone forth, He said to them, *Whom seek you?* 5. *They answered Him, Jesus the Nazarene.* Do you see His insuperable power, how, by standing in the midst, He blinded them? For the evangelist indicated that this did not occur from the darkness of night, when he said that they had torches. And even if torches had not been present, He could have been recognized by His voice: but if they were ignorant, how could Judas, who was often with Him, be ignorant? For he himself also was standing with them, and knew no more than they; ^D indeed, he even fell backward with them. This, however, Jesus did, to show that while He stood in their midst, they could not only not capture Him, but could not even see Him, unless He Himself willed it. He struck them down backward with a word, and they do not return to their senses having experienced such great power, but again set about the same things. But when He had fulfilled what was His own part, only then does He surrender Himself, and says to them: 8. *I told you that I am He.* *And Judas also, who betrayed Him, was standing.* Mark the moderation of the evangelist, how he does not curse the betrayer, but narrates the deed as it was done, studiously showing one thing, that the whole was done by His permission. Then, that no one might say that Christ Himself, by betraying and pointing Himself out, impelled them to this, after He had exhibited everything that could have deterred them, because they persisted in wickedness and had no handle for excuse, then He delivered Himself, saying, *If therefore you seek Me, let these go their way,* showing His lovingkindness towards them even to His final hour. If you have need of Me, He says, let there be nothing in common between you and these. Behold, I deliver Myself. 9. *That the word might be fulfilled which He said, that of those whom You have given me, I have lost no one.* But here he calls perdition not this death, but that eternal one. Moreover, the evangelist accepted this as applying to the present [event] as well. One should marvel, however, how they did not also capture and cut them to pieces, when Peter was most inciting them, when he struck the servant. What restrained them? Nothing else than the very power which struck them backward. The which the evangelist signifies, when, declaring that it did not proceed from their will, but from the power and decision of the One apprehended, he adds: *That the word might be fulfilled which He said, Not one of them was lost.*

^A And how, you ask, did he who was commanded not to have a wallet, not to have two tunics, have a sword? It seems to me that he had prepared it long ago, fearing this very thing. But if you say, How does he who was commanded not to strike become a murderer? Mostly indeed he was commanded not to defend himself; but here he did not act for himself, but for his Master. Furthermore, they were not yet perfect and fully formed. But if you wish to see Peter philosophizing, you will see him after these things being wounded, bearing it patiently, suffering ten thousand terrible things, and not being provoked. ^B And Jesus works a miracle here too, at once teaching that one must treat those who do evil with benefits, and revealing His own power. To this one, therefore, He gave back the ear, but to Peter He says, *For all who take the sword will perish by the sword* (Matt. 26. 52). Just as He did in the case of the washing of feet, by a threat He slackened his intensity; so also here. ^C The evangelist adds the name of the servant, since the thing that happened was very great—not only because He healed him, but because he was the one who had come against Him, and who was about to strike Him a little later, and because He restrained the war that was about to be stirred up from this against the disciples. For this reason the evangelist has placed the name, so that those reading at that time might be able to inquire and investigate if those things that happened truly happened. And he does not say "the right ear" without cause; but it seems to me that he wishes to mention the rush of the Apostle, that he had reached almost to the head itself. ^D But Jesus not only restrains him with a threat, but also consoles him with others, saying: *The cup which the Father has given Me, shall I not drink it?* (John 18. 11), showing that what was happening was not of their power, but of His permission; and making clear that He is not a God who opposes, but one who is obedient even unto death to the Father. Then, therefore, Jesus is apprehended, and they bound Him; and they led Him to Annas. Why to Annas? ^A They were parading the things that had happened with pleasure, as if they had set up a trophy. Now this man was the father-in-law of Caiaphas; and this Caiaphas was the one who advised the Jews that it is expedient for one man to die. Why does the evangelist remind us again of the prophecy? Declaring that these things were happening for the sake of salvation. And such is the greatness of the truth that even the enemies foretell them. For so that the hearer might not be troubled upon hearing of bonds, he reminds him of that prophecy, that His death was the salvation of the world. ^B Peter followed, and the other disciple. Who is the other disciple? The very one who wrote these things. And for what reason does he not name himself? For when he leaned back on the breast of Jesus, he naturally hides himself; but now for what reason does he do this? For the same reason. For here too he recounts a great accomplishment, that, when all had leapt away, he followed. For this reason he hides himself and sets Peter before himself. ^C And he was compelled to mention himself now, so that you might learn that he recounts the things in the courtyard more accurately than the others, as being inside. And see how he cuts short his own commendation. For so that no one might say, "How, when everyone had retreated, did he enter even further than Simon?" he says, "That he was known to the high priest"; so that no one would marvel that he followed, nor proclaim him for bravery. ^D But that miracle was Peter's, that, being so fearful, he still came as far as the courtyard, while the others retreated. The coming there was of love; but the not entering inside, of anxiety and fear. For this reason the evangelist wrote these things, paving the way for the apology of the denial. For he does not set it down as something great about himself, that he was known to the high priest; but since he said that he entered together with Jesus alone, in order that you might not think that the deed was of a high mind, he sets down the cause also. That Peter too would have entered, if he had been permitted, he made clear by what follows. For since he went out, and ordered the portress to bring him in, Peter immediately entered. ^A And why did he not bring him in himself? He was clinging to Christ, and following. For this reason he ordered the woman to bring him in. What then the woman? "Are you also one of this man's disciples?" And he says, "I am not." What are you saying, Peter? Did you not say earlier, "If I must even lay down my soul for You, I will lay it down"? What then has happened, that you do not bear even a portress's question? For was the one questioning a soldier? Was she one of those who had apprehended Him? She was a lowly and discarded portress, and not even the question was bold. ^B For she did not say, "Are you a disciple of the deceiver and corrupter," but, "Of this man"; which was the speech of one rather pitying and softening. But Peter bore none of these things. That, "Are you also," is said for this reason, because John was inside; so gently was the woman speaking. But he perceived none of these things, nor did he take it into his mind, neither when the first, nor when the second, nor even the third time, but when the rooster crowed; and not even this led him to reflection until Jesus looked at him bitterly. And he himself remained warming himself with the high priest's servants; but Christ was held inside, bound. ^C We say these things, not accusing Peter, but demonstrating the truth of the things spoken by Christ. The high priest then asked Christ about His disciples and His teaching. ^D O the wickedness! Continually hearing Him speaking in the temple and teaching with boldness, now he wishes to learn. Since they had no charge to bring, perhaps they were asking about the disciples, where they are, and for what reason he collected them, and what he wanted, and on what grounds. He said this as if wanting to convict Him as a seditionist and an innovator, as if no one else were paying attention to Him except only those, as if it were some workshop of evil. What then Christ? Refuting this, He says: *I have spoken openly to the world, not secretly to the disciples; I have taught openly in the temple.* What then? Did He say nothing in hiddenness? He spoke, but not as they supposed, fearing and making conspiracies, but if anywhere the things being said were higher than the hearing of the many. *Why do you ask Me? Ask those who have heard.* The words are not those of one acting stubbornly, but of one confident in the truth of the things that were spoken. That which He said at the beginning, *If I bear witness about Myself, My witness is not true* (John 5. 31), He hints at this also now, wishing from abundance to make the witness trustworthy. For since He mentioned his disciples, as disciples, what does He say? "Do you ask Me about My things? Ask the enemies, the conspirators, those who bound Me; let them say." For this is the indisputable proof of truth, when one calls his enemies as witnesses for what he says. What then the high priest? It was necessary thus...

to conduct the examination, yet this he did not do. ^B 22. "One of the officers standing by gave Jesus a slap," saying these things. What could be more insolent than this? Shudder, O heaven; tremble, O earth, at the patience of the Lord and the wickedness of the servants. But what had He said? He had not said, "Why do you question Me?" as if unwilling to answer, but in order to cut off every pretext for wickedness. And being struck for these things, being able to destroy all, to wipe them out, and to subvert all things, He did none of these; but He spoke words that could have softened any savagery. 23. "If I have spoken evil, bear witness of the evil." That is: If you can find fault with what has been said, show it; if you cannot, why do you strike Me? Do you see the judgment seat filled with tumult, anger, and confusion? The high priest questioned craftily; Christ answered righteously and as was fitting. What, then, was the logical result? To refute, or to acquiesce. But it happens otherwise; for the servant strikes Him. Thus this was not a judgment, but a tumult and violence. Then, when they found nothing more, 24. "They send Him bound unto Caiaphas." What a great infirmity of nature, when God abandons us. Why the evangelists all narrate Peter’s denial. The vain religion of the Jews. 25. "But Peter was standing and warming himself." O wonder! To what a torpor was that fervent and enthusiastic man held, while Jesus was being led away! He is not moved even afterward, but warms himself, that you may learn how great the infirmity of nature is when God abandons us. And being questioned, he denies again. Then 26. The kinsman of that servant, whose ear Peter had cut off, indignant at that matter, said, "Did I not see thee in the garden?" Neither did the mention of the garden recall to him the memory of the events, nor the love which he had shown there in his words, but all these things were driven away by fear. Why, however, are the evangelists in harmony in writing this? Not to accuse the disciple, but to teach us how great an evil it is not to commit all to God, but to trust in oneself. But you, marvel at the Master’s providence, that even while detained and bound, He took such care for the disciple, when with His look He awakened the fallen and brought him to tears. They lead Him, therefore, from Caiaphas to Pilate (John 18:28). This was done so that the multitude of judges, even unwillingly, might demonstrate that the truth had been thoroughly investigated. And it was morning. Before the cock crowed, He is led to Caiaphas; in the morning, to Pilate. By which the evangelist shows that from midnight He was continually questioned by Caiaphas, and being convicted of nothing, he therefore sent Him to Pilate. But while sending Him to others, he himself narrates the following events. Observe, however, how ridiculous the Jews are. With the Innocent captured, they do not enter the praetorium, armed, "that they might not be defiled." And yet, what sort of defilement is it to enter a praetorium, in which criminals are punished? Those who tithed mint and anise (Matt. 23:25; Luke 11:42), did not think themselves defiled by unjustly putting others to death; contrariwise, they dreaded entering the praetorium. But why did they not kill Him themselves, but led Him to Pilate? Already their power and imperial authority had been much diminished, since all things had been subjected to the Romans. Otherwise, they feared they would be punished themselves if accused by Him. What is the meaning of "that they might eat the Passover"? And yet, Christ had already celebrated that on the day of unleavened bread. Either he calls the whole solemnity the Passover, or they were making [the preparation for] the Passover then; but Christ had performed it the day before, reserving His own slaughter for the parasceve, the day on which the Passover was once celebrated. But they, while carrying arms—which was not permitted—and while shedding blood, are careful about the place, and call Pilate out to them; who, having come out, says: 29. "What accusation bring you against this man?" ^C Having seen Him bound and brought by them, he did not believe there was an indisputable cause for accusation; but he asks, saying it is absurd that they, having already conducted their own judgment, should demand that the punishment be inflicted by him without judgment. What then they? 30. "If this man were not a malefactor, we would not have delivered Him up unto thee." O, the folly! Why do you not mention that evil deed, but cover it up? Why do you not disclose the evil? Do you see them always refusing the straightforward mode of accusation, and having nothing to say? Annas had asked about doctrine, and, upon hearing [His answer], he sent Him to Caiaphas. This one having questioned Him and found nothing, sent Him to Pilate. Pilate says, "What accusation bring you against Him?" Neither here do they have anything to answer, but again make use of certain conjectures. Hence, Pilate, in doubt, says: "Take Him you, and judge Him according to your law." They therefore said unto him: "It is not lawful for us to put any man to death." 32. "This, however, they said, that the word of the Lord might be fulfilled, which He spoke, signifying by what death He was about to die." And how did this signify "It is not lawful to put any man to death"? Either the evangelist says this, because He was to be slain not for them alone, but also for the Gentiles; or because it was not permitted for them to crucify Him. If, however, they say, "It is not lawful for us to put any man to death," they refer to that particular time. For they did kill, and even killed in another manner, a fact which Stephen, having been stoned, proves; but they wanted to crucify Him, so that they could brag about the method of death. Pilate, however, wishing to be freed from this annoyance, does not send Him to a prolonged judgment. Having entered, he questions Jesus: 33. "Art Thou the King of the Jews?" 34. He answered, "Sayest thou this of thyself, or did others tell it thee of Me?" Why does Christ ask this? In order to expose the evil disposition of the Jews. For Pilate had already heard this from many; but since they had nothing they could say, so that the discussion might not become long, He brings into conflict what they were always opposing. But since He had said to them, "Judge Him according to your law," to show that this sin was not Judaic, they say, "It is not lawful for us." For He has not sinned against our law, but it is a common crime. Pilate, having perceived this, as if he himself were being endangered, says: "Art Thou the King of the Jews?" Christ, therefore, not as one ignorant asks, but as one wishing the Jews to be accused by him, says, "Have others told it thee?" Which, explaining, Pilate says: 35. "Am I a Jew? Thy nation and the chief priests have delivered Thee unto me: what hast Thou done?" wishing here to excuse himself. Then, because He said, "Art Thou the King?" convicting him, Jesus says, "This have I heard from the Jews." For what reason, since He is questioned...

does He say, "This have I heard from the Jews," and not simply explain the cause? You say this yourself, or from another? Then He, because what he heard he could not immediately state, simply cites the crowd, saying, "They delivered Thee to me." Therefore, you should inquire ^A what You have done. What then does Christ say? "My kingdom is not of this world." He raises up Pilate, who was not very wicked, nor like the others, and wishes to show that He is not a mere man, but God, and the Son of God. And what does He say? "If My kingdom were of this world, My servants would have fought, that I should not be delivered to the Jews." That which Pilate had ^B hitherto feared, He dissolved—the suspicion of tyranny. Then, is His kingdom not of this world? Certainly it is. How then does He say, "It is not"? Not that He does not reign even here, but because He has His authority from above, and it is not human, but far greater and more glorious than this. If it is greater, how is He captured by this one? By His own will, and delivering Himself. But He does not yet ^C reveal this; rather, what does He say? "If I were of this world, My servants would have fought, that I should not be delivered." He shows here the weakness of the kingdom among us, because it has its strength in its servants; but the one above is sufficient unto itself, needing nothing. From this point, the heretics, taking opportunities, say that He is alien to the Creator. What then, when He says, "He came unto His own"? And what, when He says, "They are not of the world, ^D even as I am not of this world" (John 17:16)? Thus also He says His kingdom is not from hence, not depriving the world of His providence and supervision, but showing, as I said, that it is not human nor transitory. What then does Pilate say? "Art Thou then a King?" Jesus answered, "Thou sayest that I am a King. For this I have been born." If, therefore, He has been born a King, and all other things have been born, and He has nothing added, so when you hear that "as the Father has life in Himself, so He gave to the Son to have life" (John 5:26), consider nothing other than the generation, and likewise for the others. "And to this end came I, to bear witness to the truth"—that is, that I might be this very thing, and teach, and persuade all men.

5. You, O man, hearing these things, and seeing your Master bound and led about, consider present affairs to be nothing. For how is it not absurd, if Christ endured so much for you, but you often do not bear even words? But He is spat upon, and you adorn yourself with garments and rings, and if you do not obtain the praise of all, you think life is not worth living. And He is reproached, bears taunts, and mocking blows upon the cheek; and you wish to be honored everywhere, and do not bear the reproach of Christ. Do you not hear Paul saying, "Be ye imitators of me, even as I also am of Christ" (1 Cor. 11:1)? When, therefore, anyone mocks you, remember your Master, how they worshipped Him with mockery, and through words, and through deeds they derided Him, and displayed great irony; and He not only did not retaliate, but repaid the opposites with gentleness and reasonableness. Let us also emulate this; for thus we shall be able to be delivered from all outrage. For it is not the one who outrages, but the one who is small-minded and pained by outrages, who is the one who fashions the wounds and causes the biting. For if you are not pained, you have not been outraged. For it is not from those who perform, but from those who suffer, that suffering terrible things happens. For why do you grieve at all? If indeed he outraged you unjustly, you should not be indignant, but rather pity him; but if justly, you should be silent all the more. For just as if someone called a poor man rich, the praise is nothing to you of what was said, but the eulogy is rather a mockery; so if one who outrages says things that are not, the reproach is again nothing to you. But if your conscience takes hold of the things said, do not be pained by the words, but correct them with deeds. And I say these things concerning true outrages. Since, if one reproaches poverty and low birth, it is again laughable. For these are not a reproach to the one who hears, but to the one who speaks, as he does not know how to philosophize. But when these things are said in the presence of many, he says, who do not know the truth, the wound becomes unbearable. This is indeed most bearable, whenever a theater of witnesses is present who praise, approve, mock him, and jeer. For not the one who retaliates, but the one who said nothing, is to be admired among those who have sense. And if no one among those present has sense, in this you should most of all deride him, and enjoy the theater of heaven. For there all will praise and applaud and approve you. And one angel is sufficient instead of the whole world. And why do I speak of angels, when the Master Himself will proclaim you? With these thoughts let us train ourselves. For it is not a failing to be silent having been outraged, but the contrary, to retaliate having been outraged. For if it were a failing to bear what is said in silence, Christ would not have said, "If anyone smites you on the right cheek, turn to him the other also" (Matt. 5:39). If, therefore, he says things that are not, and for this reason we pity him, because he draws upon himself the punishment and vengeance of those who accuse, he not even becoming worthy to read the Scriptures. For to the sinner, God says, "Why do you declare My statutes, and take My covenant into your mouth? You sat and spoke against your brother" (Ps. 49:16, 20). But if he says things that are, and so he is pitiable. Since even the Pharisee said things that were; but he did not harm the one who heard in the least, but even benefited him; but he deprived himself of myriad good things, having endured shipwreck from this accusation. So that from both sides he is the one who is wronged, not you. But you, if you are sober, will gain double: both in propitiating God with silence, and in being more moderate, and in taking an opportunity from what was said to correct the things done, and in despising human glory. For in fact our pain came from this, that many gape at the opinion of men. Thus if we wish to philosophize, we will know well that human affairs are nothing. Let us learn, therefore, and considering our own failings, let us complete with time the correction of these, defining for ourselves that we should correct this in the present month, and the other in the one that follows, and another again in the one after that. And thus, as if ascending by some steps, let us reach heaven through the ladder of Jacob. For that ladder also seems to me to hint through that vision of the ascent that follows shortly through virtue, through which it is possible to ascend from the earth to heaven, not using sensory steps, but by the progress of ways and by correction. Let us take hold, therefore, of this pilgrimage and ascent, so that He may proclaim you.

[...reached, and let us enjoy the goods promised there by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

HOMILY LXXXIV

^A John 18:37. *I have been born for this, and to this end I have come into the world, to bear witness to the truth. Everyone who is of the truth hears my voice.*

Wonderful is the quality of patience; it sets the soul free from waves and evil spirits, as if in a tranquil harbor. Christ taught us this everywhere, but especially now, when He is being dragged to judgment and hauled about. For when He was led to Annas, He answered with great gentleness, and to the servant who struck Him, He replied in a way that could restrain all arrogance. From there He was led to Caiaphas, then to Pilate, and having spent the whole night in these things, in every instance He displayed great meekness. When they said that He was a criminal, which they could not prove, He stood silent; but when He was questioned about the kingdom, then He spoke to Pilate, instructing him and leading him to higher things. ^B But why does Pilate not examine the matter in their presence, instead of going into the praetorium? He had a high opinion of Him, and wishing to learn everything accurately, free from the tumult of the Jews. Afterward, when He said, "What have you done?", concerning this He answered nothing, but regarding the matter Pilate was more eager to hear—namely, about His kingdom—He answered with these words: *My kingdom is not of this world*; that is, I am a King, but not such as you suspect, but far more splendid. He declares even through these things and through what follows that He has done nothing evil. For he who says, *I have been born for this, and to this end I have come to bear witness to the truth*, declares that he has done nothing evil. Then when He says, *Everyone who is of the truth hears my voice*, He draws him on and persuades him to listen to those words. If anyone, He says, is truthful and desires these things, he will clearly hear me. In this way, He attracts him with a few words, so that he says, "What is truth?" But meanwhile, ^C he is pressed by the urgency of the situation. For he saw that such a question required time, yet he wanted to rescue Him from the fury of the Jews. Therefore he went out. And what does he say? "I find no cause in Him." And observe how prudently. For he did not say, "Since He has sinned and is worthy of death, grant Him to the feast," but he first frees Him from every charge, then asks as a superabundance: if they would not release Him as innocent, at least let them grant Him to the feast as a culprit. Wherefore he added: "It is your custom that I should release one to you at the Passover," then, like a supplicant, "Do you wish, therefore, that I release to you the King of the Jews?" They all cried out, "Not this man, but Barabbas." O accursed mind! The like-minded and the harmful they release, but the innocent they order to be punished; for this was their custom long ago. But you, in all things, consider the benignity of the Master. ^D Pilate scourged Him, perhaps in the hope that, by calming the fury of the Jews, he might rescue Him. For because he could not rescue Him through the previous means, in order to put an end to the evil with these, he scourged Him and permitted the other things, that they might impose the chlamys and the crown upon Him, so as to break their wrath. Therefore he brought Him out crowned, so that they, seeing the insult offered to Him, might check their fury and vomit out all their poison. And how were the soldiers doing these things without the governor ordering it? For the sake of the Jews; since at the beginning they did not set out at night bidden by him, but for the sake of the Jews and for the sake of money they dared all things. Nevertheless, though so many and such great things were taking place, He stood silent, as He also did when He was being examined, and He answered nothing. But you should not only hear these things, but always keep them in your mind, when you see the King of the world and of the angels mocked by soldiers, both in word and in deed, bearing all things in silence—imitate Him in reality. For when Pilate had said, "The King of the Jews," they put a robe and a garment upon Him to mock Him. Then, leading Him out, he said: (Chap. 19) *I find no cause against Him.* He went out, therefore, wearing the crown, nor was the anger settled even thus, but they cried out: *Crucify, crucify Him.* Pilate, therefore, seeing that all things were attempted in vain, says: *Take Him yourselves, and crucify Him.* Whence it is manifest that he had yielded the previous things to their fury. "I find," he says, "no cause against Him." See how frequently he repels the charges, yet he could turn those dogs away from nothing. For that "Take, and crucify" is the language of one disgusted and being pushed toward an illicit act. They, therefore, led Him away, that it might be done after the governor's judgment; but the opposite happened, as by the judgment of the judge He was rather acquitted. Then, affected by ignominy, they said: *We have a law, and according to our law He ought to die, because He made Himself the Son of God.* Why then, when the judge said to you, "Take Him and judge Him according to your law," did you say, "It is not lawful for you to put anyone to death," but here you take refuge in the law? And consider the accusation: "He made Himself the Son of God." Is this to be condemned, tell me, that He who does the works of the Son of God should call Himself the Son of God? What then did Christ do? When they were saying these things to one another, He was silent, fulfilling that prophetic saying: *He will not open His mouth; in His humiliation His judgment was taken away* (Is. 53:7-8). Then Pilate feared when he heard from them that He had made Himself the Son of God, fearing lest what was being said were true, and he himself might appear to act unjustly. But they, having learned this from both words and works, do not shudder, but kill Him for the very reasons for which they ought to have adored Him. Therefore he no longer asks Him, "What have you done?", but moved by fear, he prepares the interrogation from higher things, saying: "If You are the Christ?" But He answered nothing. For he who had heard, "I was born for this, and to this end I have come," and, "My kingdom is not from hence," when he ought to have resisted and rescued Him, he had not done so, but had followed the Jewish impulse. Then, refuted on all sides, they take refuge in a public crime, and say: "Whoever makes himself a king speaks against Caesar" (v. 12). It was necessary, therefore, to explore this diligently, whether He was aspiring to tyranny and attempting to drive Caesar from the kingdom. But

he does not make the examination with diligence. For this reason, he did not even answer him anything, since he knew that He was asking everything in vain. And otherwise, since the works themselves were testifying to Him, He did not wish to win by word and construct a defense, showing that He came to this of His own free will. ^A Since, therefore, He was silent, Pilate says: "Do you not know that I have the power to crucify you?" Do you see how he condemned himself beforehand? For if the whole matter lies with you, why do you not release Him, having found no charge against Him? Since, therefore, he brought the judgment upon himself, then He says: "He who delivered me to you has the greater sin," showing that he too is liable for sin. Then, casting down his pride and arrogance, He says: "You would have no power, unless it had been given to you," explaining that this was not happening simply and according to the usual sequence of men, but that it was being accomplished mystically. But in order that, having heard "unless it had been given to you," he might not think that he was excused from all guilt, for this reason He said: "He who delivered me to you has the greater sin." And yet, if it was given, neither this man nor those men are liable for charges. You say these things in vain; for "given" here means "permitted." As if He were saying: "He allowed these things to happen; not, however, that you are for this reason free from wickedness." He struck him with those words, and provided a clear defense; ^B whence he even sought to release Him. But they cried out again: "If you release this man, you are no friend of Caesar." Because, when they brought charges from the Law, they profited nothing, they turn craftily to the laws of those outside, saying: "Everyone who makes himself a king speaks against Caesar." And where did this man appear as a tyrant? From where can you show this? From the purple robe? From the diadem? From the attire? From the soldiers? Did He not always walk alone with the twelve disciples, conducting everything in poverty—food, attire, and lodging? But oh, the shamelessness and untimely cowardice! For Pilate, thinking that he was now in danger if he overlooked these things, goes out indeed as if examining the matter (for this sitting indicated that); but having made no examination, he delivers Him, thinking to shame them. For that he was doing it in this way, hear what he says: "Behold your king." And when they said, "Crucify [Him]," he again added saying: "Shall I crucify your king?" But they cried out, "We have no king but Caesar." They voluntarily submitted themselves to the punishment. For this reason also God delivered them, when they themselves were the first to cast themselves out of His providence and supervision; and since they unanimously denied the kingdom, He allowed them to fall into their own judgments. And yet the things being said were sufficient to make them cease from their anger by now. But they feared that if released again, He might stir up the people, and they did everything for this purpose. ^C For love of rule is a terrible thing, a terrible thing and capable of destroying the soul. For this reason they never listened to Him. But Pilate, by mere words, wished to release Him; these, however, press on saying, "Crucify." And why on earth did they undertake to kill Him in such a way? This death was reproachful. Fearing, therefore, that some memory of Him might exist after this, they strive to bring Him to the accursed punishment, not knowing that by the obstructions the truth is raised up. For that they suspected this, hear what they say: "We heard that that deceiver said, 'After three days I will rise again'" (Matt. 27:63). For this reason they were turning everything over, shaking things up by turning them upside down, so that they might harm the things that were to follow; and they kept shouting, "Crucify," a disorderly mob corrupted by the rulers.

3. We, however, should not only read these things, but also carry them in our mind: the crown of thorns, the garment, the reed, the blows to the face, the spittings, the mockery. For these, when revolved upon continuously, are sufficient to cast down all anger. Even if we are mocked, even if we suffer anything unjustly, let us say continuously: "A servant is not greater than his master" (John 13:16); and let us bring into the middle those things said by the Jews, which they uttered as they were raging and saying that "You have a demon," and, "You are a Samaritan," and, "He casts out demons by Beelzebub" (Luke 11:15). For ^D for this reason He endured all these things, that we might follow in His footsteps and bear jeers, which most of all distracts one from revilings. But yet He not only bore these things, but also did everything to save those who were doing these things and to deliver them from the punishment laid up [for them]. For He also sent the apostles for the salvation of these people. You hear them at least saying, "We know that you acted in ignorance" (Acts 3:17), and by these things drawing them to repentance. Let us also emulate these things. For nothing so makes God propitious as loving enemies and doing good to those who act despitefully. When someone acts despitefully, do not look to him, but to the demon moving him, and empty all your anger upon that one; but pity him who is moved by that one. For if falsehood is from the devil, all the more so is becoming angry in vain. When you see someone mocking, consider that it is the devil who is moving him. For mockeries are not of Christians. For the one who was commanded to mourn, and who hears, "Woe to you who laugh!" (Luke 6:25), then who insults and mocks and is ablaze, is not worthy to be reviled by us, but to be mourned—since even Christ was troubled, having considered Judas. Let us, therefore, practice all these things in our deeds. For if we do not accomplish these things, we have come into the world in vain and to no purpose; or rather, even to our own harm. For faith is not sufficient to lead one into the kingdom, but it even condemns those who display an evil life all the more. For the one who knew the will of his master, and did not do it, will be beaten with many stripes (Luke 12:47); and again, "If I had not come and spoken to them, they would have no sin" (John 15:22). What apology, then, shall we have, being within the royal palaces, and having been deemed worthy to peer into the inner sanctums, and having been made participants in the mysteries that take away sins, being worse than the Greeks who have shared in none of these? For if they displayed such philosophy for the sake of vain glory, much more does it behoove us to pursue every virtue for the sake of that which is pleasing to God. But now we do not even disregard money; yet those men often disregarded their own soul, and gave up their children in wars to the madness of the demons, and disregarded nature for the sake of the demons; but we [do not disregard] even silver for the sake of Christ, nor anger for the sake of what is pleasing to...

we might be able to pause, we increase our anger and avarice. Therefore, I am ashamed and struck with amazement when I see among the Gentiles those who despise riches, while among us all are driven mad by that desire. For even if we look upon some among you who disdain them, these are captivated by other vices—anger and envy—and it is a very difficult matter to find pure philosophy. The cause of this is that we make no effort to take remedies from the Scriptures, nor do we attend to them with compunction, with sorrow and groans; but we do so perfunctorily, if ever leisure allows. Therefore, because a great flood of worldly affairs has entered, it inundates everything, and if any profit has resulted, it destroys it. For if someone affected by a wound applies a remedy ^A but does not bind it accurately, instead allowing it to fall off, and exposes it to water, dust, heat, and countless other things that could agitate the ulcer, he will gain nothing; this, however, happens not from the weakness of the remedy, but from the sloth of the sick man. This usually happens to us also, when we pay the slightest attention to the divine oracles, while we perpetually give ourselves to worldly affairs. For thus the seed is suffocated, and everything lacks fruit. ^B Lest this happen, therefore, let us look a little closer. Let us look to heaven, and let us turn our eyes thence to sepulchers and the tombs of the dead. For the same death awaits us, and the very necessity of migrating will, often before evening, overtake us. Let us, therefore, prepare ourselves for this journey; for we have need of many provisions. For there is much heat there, much sultriness, a great solitude. It is not permitted then to turn aside to an inn; nor to buy in the marketplace; everything must be carried hence. ^C Hear what the virgins say: "Go to them that sell" (Mt. 25:9). Hear what Abraham says: "There is a great gulf between us and you" (Lk. 16:26). Hear what Ezekiel brings forth regarding that day: "Noah, Job, and Daniel shall not deliver their own sons" (Ez. 14:14). But far be it that we should hear such words; rather, having received hence the provisions that suffice for eternal life, would that we might see our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, empire, honor, now and always, and unto the ages of ages. Amen.

HOMILY LXXXV

^D "Then therefore Pilate delivered him to them to be crucified. And they took Jesus, and led him forth." "And bearing his own cross, he went forth to that which is called the place of a skull, in Hebrew Golgotha, where they crucified him."

1. The well-doing of those who do not attend is grievous and makes them slip. Thus, the Jews, at the beginning enjoying the grace of God, later sought the way of the kingdom of the nations, and in the desert were remembering onions after the manna. In the same way here, having rejected the kingdom of Christ, they proclaimed the kingdom of Caesar for themselves. Therefore, according to their opinion, he appointed a king for them. When, therefore, Pilate heard this, he delivered him to be crucified: most unjustly. For he ought to have inquired whether he had aspired to the kingdom; but, moved only by fear, he passed sentence, which Christ had already warned him not to admit, saying: "My kingdom is not of this world." But giving himself entirely to present things, he did not wish to philosophize on anything great. And yet the dream of a wife ought to have terrified him. But he is made the better for none of these; he did not look to heaven, but delivered him up. They laid the cross upon him as one already condemned. For they abhorred that wood, nor did they wish even to touch it. Thus also it was done in a figure: for Isaac carried the wood. But then the matter rested only in the will of the father (for it was a figure); but now the matter has followed, because it was the truth. And he came to the place of a skull. Some say that Adam died there and lies there, and that Jesus, where death had reigned, there erected a trophy. For he carried the cross as a trophy against the tyranny of death; and just as victors, so also he himself carried upon his shoulders the symbol of victory. For what, if the Jews did these things with a different intent? They crucify him with robbers, against their will fulfilling prophecy. For what they were doing for insult, this served the truth; that you may learn how great is his power. For the prophet already of old ^A predicted this: "He was reputed with the wicked" (Is. 53:12). [He wished, therefore, to conceal what was happening from the demons—but he could not.] For three were crucified; only Jesus shone forth: that you may learn that his power had worked all things. And yet, with three crucified, miracles were performed; no one, however, attributed any of them to any other than to Jesus; so weak were the devil's snares, which were all turned upon his own head. For from these two, one attained salvation. Therefore, not only did it not harm the glory of the crucified one, but it contributed not a little to it; for it was no less a thing to convert a robber on the cross and lead him into paradise than to move the rocks. ^B "And Pilate wrote a title," as much to avenge himself on the Jews as to clear Christ. For because they had delivered him as a criminal, and were striving to confirm this from the fellowship of the robbers; lest anyone thereafter be able to accuse him, and to traduce him as a criminal and wicked man, he obstructed their mouths and the mouths of all who wished to accuse him; and showing that they had risen up against their own King, he placed the words so described as on a trophy: which words were to emit a clear voice, and proclaim his victory and kingdom, even if not the whole kingdom. But he declared this not in one language but in three. For because it was credible that many had been mingled with the Jews because of the feast, so that no one would be ignorant of his defense, he denounced the madness of the Jews in all languages. For they envied even the crucified one. And yet, what did this harm you? Nothing. For if he were a mortal, weak, and to be extinguished, why do you fear the written letters saying that he is the King of the Jews? And what do they say? Say that he said it (Jn. 19:21). For now it is a sentence and a common reckoning; ^C

however, if it be added that "He said it," the crime of his own forwardness and arrogance is demonstrated. ^A Yet Pilate did not depart, but stood on his former judgment. And not a little is accomplished by this, but indeed the whole design. For since the wood of the cross had been buried, as no one was eager to take it up—for fear pressed upon them, and those who believed were hastening to other urgent matters—and since, in time to come, it was destined to be sought, and it was likely that the three crosses would lie together, in order that the Lord’s might not be unknown, it was made manifest to all, first by its lying in the middle, and then by the title; for the robbers’ [crosses] did not have titles.

The soldiers divided the garments, but not the tunic (Jn. 19:24). Observe everywhere how the prophecies were fulfilled through the very things by which they were acting wickedly. For even this had been foretold from above. And yet there were three men being crucified; but the prophecies were fulfilled in Him. For why did they not do this in the case of the others, but only in His case? But you, examine for me the accuracy of the prophecy. For the prophet said not only what they distributed, but also what they did not distribute. They did indeed distribute them, but they did not distribute the tunic, but committed the matter to lot. But the phrase "woven from above," is not added without reason; but some say that an allegory is indicated by it, that He who was being crucified was not merely man, but also had the divinity from above.

^B 2. Some say that the Evangelist is relating the very kind of tunic. Since for in Palestine they join two pieces of cloth and thus weave garments, John, indicating that the tunic was of such a kind, says, "woven from above." But it seems to me that he states this implying the simplicity of the garments, and that, just as in all other things, so too in His attire He pursued a frugal mode. And the soldiers were doing these things; but He, while being crucified, commits His mother to the disciple, teaching us even to the last breath to take every care of those who have given us birth. When, therefore, she troubled Him unseasonably, He says: "What is there to Me and to you, woman?" (Jn. 2:4) and, "Who is My mother?" (Matt. 12:48)? But here He displays much affection, and commits her to the disciple whom He loved. Again, John hides himself, practicing modesty; for if he had wished to boast, he would have added the reason for which he was loved; for it is likely that it was for something great and wonderful. And why does He speak no other word to John, nor comfort him as he was grieving? Because it was not the time for the comfort of words. And besides, it was no small thing to be honored with such an honor, and to receive the reward of his vigilance. And you, observe for me how, even when crucified, He did everything without perturbation, discoursing with the disciple about His mother, fulfilling prophecies, offering to the robber good hopes. And yet, before being crucified, He appears sweating, agonizing, fearing. What then is this? There is nothing puzzling, nothing unclear. For there the weakness of nature was shown, but here the abundance of His power was shown. Furthermore, He also teaches us through both of these [experiences], that even if we are troubled before the onset of terrible things, we should not for that reason withdraw from them; but when we have entered into the struggle, we should consider all things most easy and light.

^C Let us not, therefore, tremble at death; for the soul has it by nature to be desirous of life; but it lies with us henceforth to either dissolve its bonds and make that desire weak, or to bind it and make it more tyrannical. For just as we have the desire for the union of bodies, yet when we use philosophy, we make its tyranny weak: so too it happens in regard to life. For as God implanted the desire of bodies for the sake of the procreation of children, bringing together our successions, not forbidding the higher path of continence: so too He sowed the longing for life, forbidding [us] to destroy ourselves, not hindering us, however, from being indifferent to this present life. And it is necessary, knowing these measures, to preserve them, and neither to go to death of one's own accord, even if one has ten thousand troubles; nor, when dragged along for the sake of what seems good to God, to shrink back or try to escape, but to strip for the contest with confidence, preferring the life to come over the present life.

^D The women were standing by the cross, and the weaker gender appeared more courageous then; thus were all things being transformed from then on. But He, entrusting His mother, says: "Behold thy son" (Jn. 19:26). Amazing is the honor! With how great an honor He honored the disciple! Since He was now departing, He handed her over to the disciple to take care of her. Since it was likely, being a mother, that she would grieve and seek for guardianship, He rightly entrusts her to the one who is beloved. He says to him: "Behold thy mother." These things He was saying, binding them together in love; which the disciple therefore perceiving, took her into his own home. Why did He mention no other woman, even though another was also standing [there]? Teaching us to assign something more to mothers. For just as when parents are opposed in spiritual matters, one ought not even to acknowledge them; so when they do not hinder [us], it is necessary to assign all that is fitting to them, and to place them before others, for the sake of their having given birth, for the sake of their having reared [us], for the sake of their having undergone ten thousand terrible things. In this way He also stops the impudence of Marcion. For if He was not born according to the flesh, nor had a mother, for what reason does He show such provision for her alone? After this, Jesus knowing that all things have been finished; that is, that nothing is lacking to the economy. For everywhere He has been eager to show this death as being new, if the whole rested in the power of Him who was dying, and death did not come upon the body until He willed; and He willed it after He had fulfilled all things. For this reason He also said: "I have authority to lay down My soul, and I have authority to take it again" (Jn. 10:18). Knowing, therefore, that all things were fulfilled, He says, "I thirst," again in this place fulfilling prophecy. But do you consider for me the smallness of those standing by. For even if we have ten thousand enemies, and have suffered things beyond remedy, seeing them being destroyed, we are broken; but these did not even thus become peaceable towards Him, nor did they become gentle at the things being seen, but were becoming more beast-like, and increasing their mockery; and having offered vinegar on a sponge, they were giving it to Him to drink, just as it is offered to those condemned, since the hyssop is also added for this reason. Having taken it, therefore, He says, "It is finished." Do you see Him doing everything without perturbation and with authority? And the following [passage] also shows this. For since all things had been completed, having bowed His head (for it was not even fastened with nails), He gave up the spirit, that is, He breathed His last. And although He does not expire after bowing the head; but in this case, on the contrary...

it occurs. He did not bow His head after He had expired, as is the custom among us; but after He had bowed His head, He expired. By all these things the Evangelist declared that He is the Lord of all.

^B The Jews again, who were straining out the gnat (Matt. 23:24), daring such a great act of impiety, deliberate about the day. Since it was the Preparation, that the bodies might not remain on the cross, they asked Pilate that their legs might be broken. Do you see how strong the truth is? Through their own zeal, the prophecy is fulfilled. Another prediction also finds its end. For the soldiers came and broke the legs of the others (John 19:32), but not of Christ. Yet they, to please the Jews, pierced His side with a spear, and inflicted insult upon the dead body. O wicked and execrable act! But do not be troubled, nor dejected, beloved. For what evil they were doing with wicked intent, they were acting in support of the truth. For the prophecy was, *They shall look on him whom they pierced* (ibid. 37). And not only this; but also to those who were to be unbelievers, this deed served as a demonstration, as it did for Thomas and those like him. In addition, an ineffable mystery was consummated. For blood and water came forth. Not without cause or by chance did these fountains flow; but because the Church was constituted from both of these. The initiated know this, who are regenerated through water and nourished by blood and flesh. Hence the mysteries take their beginning, so that when you approach the fearful cup, you come as if you were about to drink from that very side.

^C And he who saw it has borne witness, and his testimony is true. That is: I did not hear it from others, but I myself was present and saw, and his testimony is true. Quite rightly. He relates the insult; not some great and wondrous thing, so that you might suspect the contrary; but he, stopping the mouths of the heretics, and announcing beforehand the future mysteries, and considering the treasure contained within them, recounts minutely those things which were done. For that prophecy is fulfilled, *His bone shall not be broken* (Exod. 12:46; Num. 9:12). For even if this was said concerning the lamb of the Jews, yet for the sake of the truth the figure preceded, and is more fully completed in this. Therefore he brought the prophet into the mid-st. Since he did not appear to be thought worthy of belief when everywhere offering himself as a witness, he brings forward Moses, to intimate that this was not done by chance, but had been foretold in writing long ago. This is that which was said: *His bone shall not be broken*. And again, he establishes the faith of the prophet by himself. I have said these things, he says, so that you might learn that the affinity between the figure and the truth is great. Do you see how much care he expends so that what appears shameful and ignominious might be believed? For for the body to be insulted by a soldier was far worse than to be crucified. Yet even these things, he says, I have spoken, and I have spoken with great diligence, *That you may believe*. Therefore, let no one deny the faith, nor cause harm to our own through shame. For those things which seem most insulting are the most honorable of our blessings.

^D After these things, Joseph of Arimathea came, being a disciple: not of the twelve, but perhaps of the seventy. For, thinking now that the anger had been appeased by the cross, they approached with boldness and cared for the burial. Coming, therefore, he asks Pilate for the favor; he grants it. For why would he not? Then Nicodemus also lent his hand to the work; and they bury Him magnificently. For they still treated Him as a mere man. And they bring such spices as might most effectively preserve the body for a long time, so that it would not quickly verge toward corruption: by which it was indicated that they did not think anything great of Him; yet they showed much love. But why did no one from the twelve approach, not John, not Peter, nor any other of the more notable ones? Nor does the disciple hide this. For if someone should say, on account of the fear of the Jews, these also were afraid: for he was, he says, hidden for fear of the Jews. And do not say that they acted thus because they despised Him; but he himself also approached in fear. But John, who had been present and had seen Him expiring, did nothing of the sort. What, therefore, must be said? It seems to me that he was of the more notable men, as is clear from the expense of the funeral, and was known to Pilate; on account of which he obtained it, and buried Him, not as a condemned man, but as it was the custom for the Jews to bury a great and admirable man.

For the ninth hour having passed, and then they approaching Pilate and taking away the body, it was credible that evening would arrive, in which it was not permitted to work, they lay the body in a nearby monument. It was dispensed that He should be laid in a new monument, in which no one had been laid before: so that it might not be believed that another had risen, who had been laid with Him; and so that the disciples could easily come there and look upon what had happened, since the place was near; and so that they might be witnesses of the resurrection, not only they, but even the enemies. For that seals were placed on the sepulcher, and that soldiers sat as guards, that certainly was evidence of the burial; for Christ took care that it should be not less in confession than the resurrection. Therefore the disciples strive much to have the death proven. For the whole time following was to confirm the resurrection; but the death, if it had been obscure and not altogether manifest, would have obscured the reason for the resurrection. Nor for these reasons only was He buried in a nearby place, but that the rumor of the body having been stolen might be shown to be false.

(Ch. 20.) At early dawn, Mary Magdalene comes in the morning, and sees the stone removed from the monument. For He had risen, even with the stone and the seals imposed. But since it was necessary that others also be made certain, the sepulcher is opened after the resurrection, and thus what had been done is confirmed. This even moved Mary. She, when she loved the Master so much, because the sabbath had passed, did not cease; but comes at early dawn, that she might receive some consolation from the place. And having seen the place, and the stone removed, she did not enter, nor did she look in, but ran to the disciples, burning with desire. For she was most concerned with this, that she might know as quickly as possible what had been done to the body. For this her running signified, and her words declared. They have taken away my Lord, and I do not know where they have laid him. Do you see how she did not yet clearly know about the resurrection?

She supposed that the body had been moved, and she reported everything to the disciples in her simplicity. And the evangelist did not deprive the woman of such great praise, nor did he count it a disgrace that they learned these things from her first, she who had spent the night in wakefulness; thus does the truth-loving nature of his character shine forth everywhere. Since, therefore, she had come and said these things, upon hearing them they [the disciples] hastened with great eagerness to the tomb, and they saw the linen cloths lying there; which was a sign of the resurrection. For neither, if some had moved it, would they have done this while stripping the body; nor, if they had stolen it, would they have taken such care to take up the cloth for the head [the sudarium], and to fold it, and to place it in one place; but how? They would have taken the body as it was. For this reason John, anticipating this, says that it was wrapped with much myrrh, which binds the linen cloths to the body no less than lead; so that when you hear that the cloths for the head were lying separately, you might not endure the comments of those who say it was stolen. For he who stole it would not have been so senseless as to spend such great effort on a superfluous matter. For to what end would he leave the head cloths? And how could he have taken it while doing so? For it is likely that he would have spent much time, and would have been exposed through lingering and delaying. But why are the linen cloths lying separately, and the head cloth folded in a separate place? So that you may learn that the matter was not done by those who were rushing or in turmoil, to have put those things in one place and these things folded in another. From this they believed in the resurrection. For this reason, after this, Christ appears to them, as they were now confirmed by the sight. Observe, therefore, even here the lack of vaingloriousness of the evangelist, how he testifies to the precision of the investigation by Peter. For having arrived before him, and having seen the linen cloths lying there, he investigated nothing further, but withdrew; but the fervent one, having entered within, inspected everything precisely, and he saw something more, and then he was encouraged at the sight. For having entered after the other, he saw the burial wrappings lying and separated. For the fact of separating them, and the fact of placing this here and that there, after folding them, was the work of someone acting with care, and not as one who is frantic and in turmoil.

5. But when you hear that the Master rose naked, cease from your madness regarding funeral preparations. For what is the point of this superfluous and useless expense, which brings great loss to those who are burying, and no profit to the departed, but, if one must say the truth, even harm? For the preciousness of the burial has often been the cause of tomb-robbing, and has caused the one who was carefully buried to be cast out naked and unburied. But oh, the vainglory! How great a tyranny it exhibits even in mourning, and how great the folly! Many, therefore, so that this might not happen, have cut up those fine linen cloths, and filled them with many spices, so that they become useless to those who are acting maliciously, and in such a way they have delivered them to the earth. Are these not the actions of madmen? Are these not the actions of those who have lost their senses? To show off one’s wealth, and again to destroy it! "Yes," he says, "so that it may lie safely with the dead do we contrive all these things." So what? Even if the tomb-robbers do not take them, will the moths and the worms not take them? And what if the moths and the worms do not take them, will time and putrefaction not destroy them? But let us assume that neither tomb-robbers, nor moths, nor worms, nor time, nor anything else consumes what is laid there; but that even this body remains untouched until the resurrection, and that these things themselves are kept new and fresh and delicate, ^C what more comes from this to those who have departed, when the body rises naked, and these things remain here, and benefit us nothing for those accountings? Why, then, he says, did it happen in the case of Christ? Most of all, do not compare these things to human affairs; since the harlot even poured out myrrh upon his holy feet. But if one must speak concerning these things, first of all, it happened while those who were performing these actions did not yet know the account concerning the resurrection. For this reason he says: "As was the custom for the Jews." For those who honored Christ were not the twelve, but those who did not honor him exceedingly. For the twelve did not honor him in such a way, but with death and slaughter, and with the dangers on his behalf. For that was indeed an honor, but far less than this one of which I have spoken. Otherwise, as I said, we are now speaking about men; but at that time these things were being done concerning the Master. And so that you may know that Christ has no account of these things, he said: "I was hungry and you fed me; and I was thirsty and you gave me drink; and I was naked and you clothed me." And nowhere did he say: "And I was dead and you buried me." And I say these things, not abolishing burial; may it not be so; but cutting off the excess and the untimely expenditure. For the passion, he says, and the grief, and the sympathy toward the departed persuade us to these things. These are not the fruits of sympathy toward the departed, but of vainglory. For if you wish to sympathize with the dead, I show you another way of funeral preparation, and I teach you to place garments upon him, which rise with him, and render him splendid. For these garments are neither consumed by moths, nor wasted by time, nor stolen by tomb-robbers. And what are these? The clothing of almsgiving. For this garment rises with him; for the seal of almsgiving is with him. From these garments those who hear at that time, "I was hungry and you fed me," shine forth. These make them distinguished, these make them manifest, these establish them in safety; but current practices are nothing else than the expense of moths and a banquet for worms. And I say these things, not forbidding to bury the dead, but to do this with due measure, so as to cover the body, and not to deliver it naked to the earth. For if he commands the living to have nothing more than a covering; much more the dead. For the body that has departed does not need garments as much as one that is alive and breathing. For while living, we need the wearing of garments for the sake of cold and decency; but having departed, we need none of these for any such reason, but we need the burial wrappings so that the body may not lie naked; and even before the burial wrappings we have a most excellent covering in the earth, which is more becoming to the nature of such bodies. If, therefore, where there are so many needs, it is not necessary to seek anything superfluous; much more is untimely expenditure out of place where the necessity is not so great.

6. "But those who see will laugh," he says. Most of all, even if there is someone who laughs, one should not take much account of one so foolish; but as it is, many are those who rather admire and accept our philosophy. For it is not these things that are worthy of laughter, but what we do now, lamenting, mourning, and burying ourselves together with the departed. These are worthy of both laughter and punishment. But to philosophize both in these matters and in the moderation of garments brings us crowns and praises, and everyone will applaud us, and they will admire the power of Christ, saying: "Papa, how great is the power of the Crucified!" and they will admire the survivors, marvelling.

it is not death; therefore, they do not act as for those who perish, but for those who are sent ahead to a better place. He persuaded them that this corruptible and earthly body must be clothed in incorruption, something far more precious than silken or golden vestments. And therefore, they do not take such great care for the burial, but count the best life to be the true funeral rites. ^A If they saw us philosophizing in this way, they would speak; but if they saw us broken, leading around choirs of mourners, they would laugh at us, traduce us, pursue us with insults, and criticize the vain and superfluous expense. For we hear everyone accusing us of these things, and with good reason. For what defense shall we have, when we adorn a body that is being consumed by humors and worms, but despise Christ, who is thirsty, walking naked, and a guest? ^B Let us, therefore, put an end to these vain cares; let us bury the deceased in a way that confers benefit both to us and to them for the glory of God. Let us bestow much alms for them; let us send them the most beautiful provisions. For if the memory of illustrious men who have died benefits the living (for He says, "I will protect this city for my own sake and for the sake of David my servant" [4 Kings 19:34]), alms will do this far more. This, truly, this I say, has raised the dead, when widows stood around showing what the companion Dorcas had done for them [Acts 9:36]. When, therefore, someone is about to die, let the one who is closest to him take care of the funeral rites, and persuade the dying person to leave something to the needy. Let him send him off with these garments; let him also persuade him to leave Christ as his heir. For if kings, when they draw up wills for their heirs, leave a portion to their relatives as a security, consider how much benevolence he draws to himself and to all his own who leaves Christ as an heir along with his children. ^C These are beautiful funeral rites; these benefit both the survivors and the deceased. If we practice these funeral rites, we shall be splendid at the time of the resurrection; if we care for the body but neglect the soul, we shall suffer many grave things there and excite great laughter. For it is no small ignominy to depart naked of virtue; neither does a body appear so dishonored by being unburied and cast out as an anima naked of virtue. Let us put on this [virtue]; let us be clothed with it especially throughout all time, or if we have neglected it here, let us at least be wise at death, and provide for it through alms, so that we may be helped by our neighbors. And thus, through mutual assistance, let us obtain great confidence, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

HOMILY LXXXVI

Chap. 20, v. 10. *Then the disciples went away again unto their own home.* 11. *But Mary stood without at the sepulchre weeping.* And I say this, lest you marvel why Mary weeps bitterly at the sepulchre, while Peter does not; for he says, *The disciples went away unto their own home*, but she *stood weeping*. Nature was weak, and she had not yet clearly known of the future resurrection, just as those men also, having seen the linen cloths, departed unto their own home, struck with amazement. And why did they not immediately go into Galilee, as it had been commanded them before the passion? Perhaps they were waiting for the others. Otherwise, they were still quite perplexed. These, therefore, departed now; but she stood by the place. For, as I said, the very sight of the monument comforted her much. Do you see her leaning over for greater solace, to look at the place where the body lay? Therefore, she received no small reward for such diligence. For what the disciples did not see, this the woman saw first—angels sitting, one at the feet, another at the head, in white robes; even the very appearance carried joy and gladness before it. ^D Because the woman was not of a lofty mind, so as to conjecture anything more from the linen cloths about the resurrection, she is made to see something greater; she sees angels sitting in cheerful raiment, so that this spectacle might lift her up and console her. Yet they say nothing to her about the resurrection; but she is led to this doctrine little by little. She saw joyful and unusual visions. She saw a splendid appearance, and heard a consoling voice. For what does He say? 13. *Woman, why weepest thou?* Through these things, as if a door were opened, she was led little by little to the discourse about the resurrection. From the very mode of sitting, she was also induced to question them; for they seemed to know what had happened. Therefore, they do not sit together, but standing some distance apart. Because it was not credible that she would dare to question, both by her questioning and by the mode of their sitting, they invite her to a colloquy. What, then, does she? Fervently and lovingly: *They have taken away my Lord, and I know not where they have laid him.* What are you saying? You do not yet think of the resurrection, and you imagine he has been laid away? Do you see how she has not yet received the lofty doctrine? 14. *And when she had thus said, she turned herself back.* And what is this sequence? Speaking to them, when she had heard nothing yet, she turns back from them? To me, indeed, it seems that while she was saying these things, Christ suddenly appeared behind, and the angels were struck with awe, and they, having seen the Lord, immediately, by their habit, and aspect, and gesture, indicated that they were seeing the Lord; which caused the woman to turn herself back. To them, therefore, He appeared thus; but to the woman, not so—lest He should terrify her at the first sight—but in a more common and ordinary garment. From here, indeed, it is manifest that she thought him to be the gardener. But it was not proper to lead one so humble to lofty things immediately, but gradually. He therefore asks her again: 15. *Woman, why weepest thou? whom seekest thou?* This declares that He understood that she wished to question, and He induced her to answer. When the woman herself understood this, she did not say Jesus' name, as if He himself knew of whom she was asking, but said: *If thou have borne him hence, tell me where thou hast laid him, and I will take him away.* Again she says "laid," "taken away," just as if He were dead. This, moreover, signifies: If because of the Jews...

' fear ye have removed him hence, tell me, and I will take him.** ^A Much is the kindness and affection of the woman; but there is nothing lofty in her yet. For this reason, He now makes Himself known to her, not by sight, but by voice. For just as He was sometimes known to the Jews, and sometimes hidden even when present, so also when speaking, He made Himself known when He willed. For when He said to the Jews, "Whom seek ye?" they recognized neither His appearance nor His voice until He willed it; which is what happened here also. And He called her only by her name, reproaching and rebuking her that she imagined such things about Him while He was alive.

But how does she say, "She turned," if He was speaking to her? It seems to me that after she had said, "Ye have laid him," she turned to the angels as if asking why they were amazed, and then Christ, by calling her, made her turn towards Himself from them, and by His voice made Himself known. For when He called her, "Mary," then she recognized Him. Thus the recognition was not of sight, but of voice. But if they should say, "Whence is it clear that the angels were amazed, and that for this reason the woman turned?" they will also say here, "Whence is it clear that she touched Him, and fell at His feet?" But just as this is clear from His saying, "Touch me not," so is that [clear] from the statement that she turned.

And for what reason did He say, "Touch me not"? Some say that she was asking for spiritual grace, having heard Him saying among the disciples: "If I go away to the Father, I will ask Him, and He will give you another Comforter" (John 14:16). ^B 2. And how could she, who was not present with the disciples, have heard these things? Furthermore, such a thought is far from this understanding. How could she ask, when He had not yet gone to the Father? What then? It seems to me that she wished to be with Him still, as before, and in her joy did not think of anything great, even if she had become far better in the flesh. By withdrawing her from this thought, then, and from the ease with which she spoke to Him (for He does not appear to be associating with the disciples hereafter in the same way), He leads her mind upward, so that she might attend to Him with more reverence. To say, "Do not approach me," as he had before—for things were not in the same state, nor was He about to be with them in the same way—would have been harsh and arrogant; but to say, "I have not yet ascended to the Father," even if it is not burdensome, signifies the same thing. For by saying that He had not yet ascended, He signifies that He was hastening and speeding thither; and one who was about to go away thither, and no longer to be among men in the same way, ought not to be regarded with the same turn of mind as before. And that this is so, the following clarifies: "Go, tell my brethren that I go unto my Father and your Father, and my God and your God." And yet He was not about to do this immediately, but after forty days. Why then does He say this? Because He wished to raise her mind and convince her that He was departing into the heavens. The [phrase], "My Father and your Father, and my God and your God," pertains to the dispensation, since the ascension also belongs to the flesh. ^C For He speaks these words to one who was imagining nothing great. Is He then the Father of Him in one way, and our Father in another? Certainly. For if God is the God of the just in one way and of other men in another, much more is He the Father of the Son and of us in different ways. For since He said, "Tell my brethren," in order that they might not from this imagine equality, He shows the difference. For He was about to be seated upon the paternal throne, but they were to stand by. So that even if in the nature of the flesh He became our brother, but in honor He has differed greatly, and it is impossible to say how much.

She, then, goes away reporting these things to the disciples. Such a thing is perseverance and endurance! But why did they [the disciples] not grieve now that He was about to depart, nor speak as [they did] before? At that time they were suffering this because they thought He was dead; but now, when He had risen, for what reason were they to grieve? She reported both the appearance and the words, which were sufficient to console them. Since, therefore, it was likely that the disciples, on hearing these things, would either disbelieve the woman or, having believed, would grieve that He did not deign them worthy of the sight, even though He had promised to appear to them in Galilee—so that they might not, revolving these things, be distraught, He did not let even one day pass, but brought them to desire, both by the knowledge that He had already risen and by hearing it from the woman; to them, thirsting to see Him and being in fear (which itself especially made the longing greater), then, when evening had come, He stood in their midst, and with much wonder. ^D And why did He appear in the evening? Because it was most likely that they would be in terror at that time. But the wonderful thing is, how they did not think Him to be a phantom? For He entered though the doors were shut, and suddenly. For the most part, the woman had beforehand produced much faith; but otherwise, He also showed them a clear and gentle appearance. He did not, however, stand [among them] by day, so that they might all be gathered together; for their amazement was great. For He did not even knock at the door, but suddenly stood in the midst, and showed His side and His hands. And at the same time, by His voice, He calmed their surging thought, saying: 19. "Peace be unto you," that is to say, "Do not be troubled"; and reminded them of the word which He had said to them before the cross: "My peace I leave with you"; and again, "In me ye have peace; in the world ye shall have tribulation." 20. "The disciples, therefore, were glad when they saw the Lord." Dost thou see the words being fulfilled by the deeds? For what He said before the cross, that "I will see you again, and your heart shall rejoice, and your joy no man taketh from you" (John 16:22), this He now fulfilled by deed. And all these things were leading them to the most exact faith. For since they had an implacable war with the Jews, He constantly adds, "Peace be unto you," giving them the consolation of peace as a counterpoise to the war.

3. This word, then, He said first after the resurrection (wherefore Paul also everywhere says, "Grace be unto you and peace"); to the women He brings Glad Tidings of joy, because that gender was in sorrows, and it [the gender] received this joy first. Accordingly, to the men, because of the war, peace; but to the women, because of the sorrow, He brings Glad Tidings of joy. Having abolished all the grievous things, He adds the triumphs of the cross; and these were peace. Since, therefore, all the obstacles had been removed, and He had established a splendid victory, and all things had been set right; then, finally, He says: "As the Father hath sent me, even so send I you." You have no difficulty from the...

standpoint of my own authority in sending. For this reason He says this, and raises up their spirit, and renders them great confidence in His words, if indeed they are willing to undertake His work. And He no longer asks the Father, but of His own authority He imparts the power to them. ^B 22. For He breathed on them, and said: "Receive the Holy Spirit. 23. Whose sins you shall forgive, they are forgiven; and whose sins you shall retain, they are retained." Just as a king, when sending out governors, gives them the power to cast into prison and to release from prison: so Christ, sending them out, endows them with this power. How then does He say, "Unless I go away, He will not come," and yet now He gives the Spirit? Some say that He did not give the Spirit Himself, but through the insufflation made them fit to receive the Spirit. For if Daniel, upon seeing an angel, was struck with awe (Dan. 8:17), what would they not have suffered if they had received so ineffable a grace, had He not first prepared them while they were still disciples? Hence He did not say, "You have received," but, "Receive the Holy Spirit." And yet one would not be astray in saying that they then received a certain spiritual power and grace; not, however, in such a way that they could raise the dead and perform miracles, but so that they could forgive sins: for the charisms of the Spirit are diverse. Therefore He added: "Whose sins you shall forgive, they are forgiven," showing what kind of operation He is bestowing. But it was after forty days that they received the power of miracles; for this reason He says: "You shall receive the power of the Holy Spirit coming upon you, and you shall be my witnesses in Jerusalem and in all Judea" (Acts 1:8). They were witnesses through signs; for the grace of the Spirit is ineffable and the gift is manifold. This happens so that you may learn that the gift and the power of the Father, the Son, and the Holy Spirit are one. For the things that seem proper to the Father are found to be also the things of the Son and of the Holy Spirit. How then can no one come to the Son, "unless the Father draw him" (John 6:44)? But this is also shown to be of the Son, for He says: "I am the way; no one comes to the Father, but by me" (Ibid. 14:6). You may see this is also of the Spirit, for "No one can say that Jesus is the Lord, but in the Holy Spirit" (1 Cor. 12:3). And again, the apostles are said to have been given to the Church sometimes by the Father, sometimes by the Son, and sometimes by the Holy Spirit; and we see that the divisions of graces are of the Father, the Son, and the Holy Spirit.

^C 4. Let us therefore act so that we may be able to have the Holy Spirit with us, and let us cultivate with the utmost respect the gift of operation committed to us. For great indeed is the dignity of priests. "Whose sins you shall forgive," He says, "they are forgiven." This is why Paul said: "Obey them that have the rule over you, and submit yourselves" (Heb. 13:17), so that you may have the greatest honor toward them. For you are looking after your own affairs; and if you manage these things rightly, you will have no account to give for others. But if a priest has rightly ordered his own life, but has not diligently cared for yours and for all those committed to him, he will depart with the wicked into hell; and often he falls into destruction not by his own faults, but for the sake of others, if he has not perfected all that was in his charge. Seeing, therefore, so great a danger, pursue them with great benevolence; this is what Paul indicated by saying: "For they keep watch for your souls, not simply, but as those that are to give an account" (Heb. 13:17). Wherefore they must be honored with great reverence. But if you insult them along with others, you will not manage your own affairs well either. For as long as the pilot is of good spirit, those in the ship will also be in safety. But if, while they are being reviled and treated with hostility, he fares miserably, he can neither keep watch nor exercise his art, and even against his will he will cast them into countless evils. So also, if a priest enjoys the proper honor among you, he will be able to distribute your affairs rightly; but if you cast him into sorrow, you will be, as it were, with loosened hands, handing them over to be swallowed up by the waves with you, even if they be of a stout spirit. Consider what Christ says about the Jews: "The scribes and the Pharisees have sat on the chair of Moses. All things whatsoever they shall say to you, observe and do" (Matt. 23:2, 3). Now it is not to be said, "Priests have sat on the chair of Moses"; but, "On the chair of Christ." For they have taken up His doctrine. Hence Paul says: "For Christ, therefore, we are ambassadors, God as it were exhorting by us" (2 Cor. 5:20). Do you not see the priests in power, and often even those who are superior to them in lineage, life, and prudence, subject to them? Yet, out of reverence for Him who established them, they do not think of any of these things, but they fear the decree of the king, whoever it may be that receives the prefecture. And yet, where man appoints, such fear is present; but where God ordains, we despise what is ordained, and we ourselves revile them, we shower them with a thousand insults, and while we are forbidden to judge our own brothers, we whet our tongue against the priests. And what pardon will these things deserve, when, not seeing the beam in our own eye, we more bitterly scrutinize the mote in another man's eye (Matt. 7:3; Luke 6:41)? Do you not know that you are preparing for yourself a more grievous judgment when you judge in this way? I say these things, furthermore, not because I commend those who administer the priesthood unworthily; for I grieve and lament for them exceedingly: yet they are not to be judged in this way by their subjects, and most of all by the simpler folk. Even if their life is ill-spoken of, you, if you pay attention, will receive nothing of condemnation in those things which have been committed to them by God. For if He caused a voice to be uttered through an ass, and bestowed spiritual blessings through a prophet; if He worked through the mouth of a brute, and the impure tongue of Balaam on account of the wicked Jews: much more, on account of you who are well-behaved, even if the priests be very wicked, will He accomplish all His own works, and send the Holy Spirit. For it is not that a pure mind draws the Spirit on account of its own purity; but grace works all things. "For all things," he says, "are yours, whether Paul, or Apollo, or Cephas" (1 Cor. 3:22). For whatever the priest has committed to him, it is the gift of God alone, and however much human wisdom may progress, it will always appear less than that grace. I say these things, not that we may lead our lives in sloth, but so that, if at any time some of your presiding officers behave negligently, you do not therefore bring evils upon yourselves. Why do I speak of priests? Not even an angel, nor an archangel, has the power to effect those things which are given by God; but the Father, and the Son, and the Holy Spirit arrange all things. But the priest lends his own tongue, and presents his own hand. And since it is right that through...

and we revere His priests, let us offer them all honor; that we may receive from God a great reward for our own righteous deeds and for the honor shown them, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, ^B honor, now and always, and for ever and ever. Amen.

HOMILY LXXXVII

CAP. 20. v. 24. *But Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came.* 25. *The other disciples therefore said to him: We have seen the Lord. But he said: Unless I see, I will not believe, etc.*

1. Just as to believe simply and lightly is a sign of a credulous mind; so to inquire and explore beyond measure is a sign of a very dull mind. For this reason Thomas is blamed. For though the apostles said, *We have seen the Lord*, he did not believe; not so much disbelieving them, as deeming the thing itself impossible; that is to say, the resurrection from the dead. For he did not say, *I do not believe you*; but, *Unless I place my hand, I will not believe*. How then, when all were gathered, was he alone absent? It is likely that being away on account of the dispersion that had already taken place, he had not yet returned at that time. But when you see the disciple disbelieving, consider the Lord’s love for mankind, how even for one soul He shows Himself bearing wounds, and comes that He may save even the one, although he was duller than the others. Therefore he sought faith through the sense of touch, the dullest of all, and did not believe even his eyes. For he did not say, *Unless I see*, but, *Unless I touch*, he says, *lest perhaps the sight be a phantom*. And yet the disciples who reported these things were trustworthy then, and He Himself had promised it; yet nevertheless, because he sought more, Christ did not deprive him even of this. And for what reason does He not appear to him immediately, but after eight days? In order that, being catechized in the interval by the disciples, and hearing the same things, he might both be kindled to a greater longing, and become more faithful toward what was to come. And how did he know that even the side was opened? Having heard it from the disciples. How then did he believe the one thing, yet not believe the other? Because this was a thing very paradoxical and wonderful. But observe with me the love of truth of the apostles, how they do not hide the failings, either their own or those of others, but write them down with great truthfulness. And Jesus appears again, and does not wait to be asked by him, nor to hear anything of the sort, but while he said nothing, He Himself forestalls him, and fulfills what he desired, showing that even when He was saying these things to the disciples, He was present. For He used the same words, and very reprovingly, and for the future instructively. For having said, *Reach hither thy finger, and see my hands, and bring thy hand and put it into my side*; He added, *And be not faithless, but believing*. Do you see that the doubt was of unbelief? But this was before receiving the Spirit; after this, no longer, but they were then perfected. And He reproved him not only by this, but also by what follows. For since he breathed again, being assured, and cried out, saying, *My Lord and my God*; He says, ^C *Because thou hast seen me, thou hast believed: blessed are they that have not seen, and have believed*. ^D For *faith is the substance of things to be hoped for, the evidence of things that appear not* (Hebr. 11. 1). Here He does not bless the disciples only, but also those who would believe after them. And yet, he says, the disciples saw, and believed. But they did not seek anything of the sort, but from the linen cloths they immediately accepted the word concerning the resurrection, and before seeing the body, they demonstrated their complete faith. When, therefore, anyone says today, "I wished I had been in those times, and to see Christ working miracles," let him consider that *blessed are they that have not seen, and have believed*. It is worth questioning how an incorruptible body showed the marks of the nails, and was touchable by a mortal hand. But do not be troubled; for what was done was a matter of condescension. For the body, being so light and subtle that it entered when the doors were shut, was stripped of all density; but that the resurrection might be believed, this is shown, and that one might learn that it was He Himself who was crucified, and that no other rose in His stead. For this reason He rose having the signs of the cross, and for this reason He eats. The apostles, at any rate, made this a sign of the resurrection again and again, saying, *Who did eat and drink with Him* (Acts 10. 41). Just as, therefore, when we see Him walking on the waves before the cross, we do not say that that body was of another nature, but of our own; so, seeing Him after the resurrection having the marks, we shall not say that He is corruptible henceforth. For it was for the sake of the disciple that these things were shown. *Many other signs also did Jesus*. Since this evangelist said fewer than the others, he says that not even did the rest all tell everything, but as much as was sufficient to attract the hearers toward faith. For if everything, he says, were written, I do not think the world could contain the books (John 21. 25).

2. Whence it is manifest that they did not speak what they wrote for the sake of vainglory, but only for what is useful. For they who omitted the majority of things, how would they have written these out of vainglory? For what reason, then, did they not touch upon everything? Mostly because of the multitude; and then they also considered that he who has not believed the things spoken will not heed the more numerous things; but he who has accepted these will have no need of anything else for the word of faith. To me it seems hereafter that He is speaking of the signs after the resurrection; therefore he says, *In the presence of his disciples*. For just as before the resurrection many things needed to happen, so that they might believe that He is the Son of God; so also after the resurrection, so that they might accept that He rose. For this reason he also added, *In the presence of his disciples*, since He was with them alone after the resurrection. Therefore He also said, *The world seeth me no more*. Then, in order that you may learn that the things happening were done only for the sake of the disciples, He added, *That you may have eternal life in his name*, discoursing in common to the nature, and showing that He was not bestowing the greatest gifts upon him who was being believed, but upon us ourselves. For this is the nature of faith, to accept things not seen.

^A In His name, that is, through Him. For He Himself is the life.

Homily LXXXVII

1. *After this He manifested Himself to the disciples at the sea of Tiberias.* You see how He does not associate with them frequently, nor as before? For He appeared in the evening, and vanished; then after eight days once, and again vanished; then at the sea, and again with much fear. What is the meaning of "Manifested"? From this it is clear that He was seen only out of indulgence, because He already possessed an incorruptible and immortal body. Why, however, did he mention the place? To show that He had already removed fear from them to a great extent, so that they were now leaving their house and walking about everywhere. For they were no longer kept inside the house, but had gone to Galilee to escape the danger from the Jews. Simon, therefore, comes to fish. Because He did not associate with them often, and the Spirit had not yet been given, and nothing had yet been committed to them, nor had they anything to do, they had returned to their trade. 2. *And Simon and Thomas, and Nathanael who was called by Philip, ^B and the sons of Zebedee, and two others were together.* Since, then, they had nothing to do, they betook themselves to fishing, and they were doing this by night, because they were afraid. Luke also says this; but he does not indicate the same thing, but something else. For the other disciples were following because they were now joined together and wished to see the fishing and to enjoy that leisure peacefully. They labor, therefore, and Jesus stood by those who were hindered, and did not immediately make Himself known, so that they might enter into conversation. He says to them, therefore: "Have you any food?" He still speaks in a human manner, as if He were about to buy something from them. When they said they had nothing, He bade them cast the net to the right: and when they had cast it, they caught them. But when they recognized Him, the disciples then reveal their own characters: Peter and John. The one was more fervent, the other more sublime; the one was prompter, the other more clear-sighted. For this reason John recognized Jesus first, Peter went to Him first; for the signs were not trivial. What were they? First, that a great many fish had been caught: next, that the net had not been torn: then, that before they had landed, they found coals, and fish and bread laid upon them. For ^C He did not do this from subject matter, which, nonetheless, He used to do before the cross by way of a certain dispensation. But when he recognized Him, he cast everything away—both the fish and the nets—and Peter girded himself. Do you see both reverence and desire? And yet they were two hundred cubits away; but he did not endure to approach Him by boat, but came by swimming. What, therefore, does Jesus do? "Come," He says, "and dine." And no one dared to ask Him. They no longer had their accustomed confidence and freedom of speech, nor were they approaching to ask Him; but they sat in silence, with great fear and reverence, attending to Him. For they knew that it was the Lord. And therefore they did not ask, "Who are you?" and seeing another form, full of terror, they were utterly struck, and they wished to ask something about it. But both because they were afraid, and because they knew it was not another but that very person, they abstained from questioning, and only ate those things which He Himself had created with greater power. Yet He no longer looks up to heaven, nor does He do those human things, showing that those occurred ^D because He had humbled Himself. But that He did not associate with them often, nor in a similar manner, he said: "This is now the third time He was manifested to them, when He had risen from the dead." And He commands that food be brought from the catch, showing that what had been seen was not a phantasma. And yet he does not say here that He ate with them. Luke, however, says elsewhere: "And eating together with them" (Acts 1:4). But how, it is not for us to say: for these things were done in an exceedingly miraculous way, not because His nature subsequently had need of food, but because He permitted these things out of indulgence for the demonstration of the resurrection.

The love of Christ produces contempt for earthly things. Hearing these things, you have perhaps grown fervent, and have called those who were with Him blessed, as also those who will be with Him at the general resurrection. Therefore let us do everything, so that we may see that admirable face. For if we are so kindled now when we hear, and we desire to have existed in those days when He was walking on earth, to have heard His voice, to have seen His face, to have approached, to have touched, to have served; think what it is to see Him no longer in a mortal body, nor doing human things, but surrounded by angels, to behold Him in an immortal body, and to enjoy the rest of the felicity which surpasses all language. Wherefore, I beseech you, let us do everything, so that we may not fall from such glory. Nothing is difficult if we are willing, nothing is burdensome if we pay attention. For "If we endure, we shall also reign with Him" (2 Tim. 2:12). What is this, "We endure"? If we bear tribulations and persecutions; if we walk on the narrow way. For the narrow way is by its nature laborious, but it becomes lighter by the resolve of our will, by the hope of the future. For "That which is momentarily light of our tribulation, works for us an exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen" (2 Cor. 4:17–18). Let us therefore transfer our eyes to heaven, and let us perpetually imagine and look at those things. For if we are always occupied with them, neither will the pleasant things of this life entice us, nor will we bear the sad things with sorrow; but we will even laugh at these and suchlike things, and nothing will be able to either reduce us to servitude or to puff us up; if only we always stretch out our desire thither, if we gaze upon that love. And what do I say, that we shall not grieve over present evils? We will not even think that we see them afterwards. For such is love. For those who are absent, whom we love, we imagine daily: for the tyranny of love is great; it departs from all things and gathers into one the soul of the loved object. If we were to love Christ in this way, everything here would appear to us as a shadow, everything as an image and a dream. We would also say: "Who shall separate us from the love of Christ? shall tribulation or distress?" (Rom. 8:35)? He did not say, money, riches, or beauty (for these are indeed very vile and ridiculous); but he placed what seem to be grave, famine, persecutions, deaths. And yet he...

but rejects nothing; whereas we, because of money, are separated from our life and from the light. And Paul indeed did not prefer death, nor life, nor things present, nor things to come, nor any other creature to his love ^A; but we are inflamed even when we see so much as a little gold, and we trample underfoot the laws of Christ. And if these things are intolerable to be spoken, much more so are they when not acted upon. For this is the terrible thing: that upon hearing we tremble, but in doing we do not tremble; nay, we even swear easily, and perjure ourselves, and rob, and demand usury, and neglect temperance, and have retreated from the most accurate prayer, and we transgress the greater part of the commandments, and for the sake of money we make no account of our own members. For he who loves money will inflict myriads of evils upon his neighbor, and upon himself along with him. For he will become angry easily, and will revile, and call him a fool, and swear, and perjure himself; and he will not keep the measures of the old law: for he who loves gold will not love his neighbor. And yet we are even commanded to love our enemies for the sake of the kingdom of heaven. For if, by keeping the old commandments, we shall not be able to enter into the kingdom of heaven unless our righteousness shall abound more than theirs (Matt. V, 20), what defense shall we obtain, ^B we who transgress even those? He who loves money will not only not love his enemies, but will treat even friends as enemies.

4. But why do I say friends? For they who love money have often ignored even nature itself. Such a one knows no kindred, remembers no acquaintances, respects no age; he has no friend, but will be disposed hostilly toward all, and before all others, toward himself: not only by destroying his own soul, but by straining himself with myriads of cares, and toils, and sorrows. For he will endure wanderings, and hostilities, and dangers, and plots, and anything whatsoever, only that he may have the root of evils by him, and may count much gold. What, then, could be more grievous than this disease? For he is deprived of luxury and of all pleasure, for the sake of which people often sin, and of glory and honor. For he who loves money both suspects myriads, and has many accusers, and those who envy him, and those who slander him, and those who plot against him. For those who are wronged hate him, as having suffered evil; ^C and those who have not yet suffered, fearing lest they should suffer, and sympathizing with those who have suffered, manifest the same war. And those who are greater and more powerful, being bitten and indignant on behalf of the humbler ones, and furthermore envying him as well, are likewise enemies and hate him. And why do I speak of men? For when one has even God as his enemy, what hope will there be for him afterward? What consolation? What relief?

The lover of money will never be able to use his wealth; rather, he will be a slave and a guardian, not a master. For since he is always anxious to make more, he will never be willing to spend anything; he will cut himself off, and will be in a condition more impoverished than any pauper, as he never stops his desire. And yet money was not created so that we might guard it, but so that we might use it. But if we are going to bury it for others, what could be more wretched than we, who run about ^D striving to grasp everything, so that we might lock it up inside and cut off its common use? There is also another disease not less than this. For some bury it in the earth, while others bury it in their stomach, and in pleasure, and in drunkenness, adding to themselves, along with injustice, the punishment of licentiousness. And some serve parasites and flatterers, others dice and harlots, and others expend it on such-like dissipation, cutting for themselves myriads of paths leading to Gehenna, having forsaken the straight and ordained path, the one leading to heaven. And yet it has not only profit, but also greater pleasure than what has been mentioned. For he who gives to harlots will be ridiculous and shameful, and will have many wars, and brief pleasure; or rather, not even brief: for whatever he may give to those women who act the harlot, they will feel no gratitude toward him. For a stranger's house is a bottomless pit. Moreover, that kind is impudent, and Solomon compared its passion to Hades; and it stops only when it sees the lover stripped of everything; or rather, it does not stop even then, but even decks itself out more gorgeously, and tramples upon the fallen, and stirs up much laughter against him, and works upon him such evils that it is not possible even to approach them in speech. But the pleasure of those who are saved is not like this; for neither does anyone have a rival here, but all rejoice and exult, both those who are being served and those who behold it. No anger, no despondency, no shame and reproach besieges the soul of such a one; but there is much joy of conscience, and much hope of the things to come; and the glory is bright and the high-mindedness great, and greater than all is the favor and security from God; and there is not one precipice, nor any suspicion, but a harbor without waves, and calmness. Thinking on all these things, then, and comparing pleasure with pleasure, let us choose the better, that we may also attain the blessings to come, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power unto ages of ages. Amen.

HOMILY LXXXVIII

CAP. 21. v. 15. When therefore they had dined, Jesus saith to Simon Peter: Simon, son of Jonas, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee.

1. There are indeed many other things that can give us boldness before God, and show us to be bright and approved; but that which above all else provides us with favor from above is the care for our neighbors: which is just what Christ also demands of Peter. For since the meal was at an end, Jesus saith to Simon Peter: Simon, son of Jonas, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my sheep. And why, having passed over the others, does he converse with him concerning these things? He was chosen from among the apostles, and the mouth of the disciples, and the head of the choir; for which reason Paul also went up at that time to inquire of him above the others. At the same time also, showing him that he ought now to be confident, as the denial had been driven away, he entrusts to him the care of the brethren. And he does not bring forward the denial, nor does he reproach what happened; but he says: If thou lovest me, preside over the brethren, and the warm love...

which thou hast always shown, and in which thou didst exult, show now, and the soul which thou saidst thou wouldst give for me, give for my sheep. Since, therefore, having been questioned once and again, he had called as witness Him who knows the secrets of the heart, and being questioned a third time, he was troubled, becoming fearful because of what had passed before (for then he had spoken with conviction, but later was overcome)—for this reason he flees back to Him again. For when he says, ^A *Thou knowest all things*; that is, things present and things future. Do you see how much better he has become, how much more modest, not contradicting arrogantly as before? Therefore he was troubled. Might it be, he thinks, that while I think I love Thee, I do not love Thee—as before I was high-minded and confident, yet was overcome? He asks three times, and three times commands the same thing, to show how much He cares for His own sheep, and that this is the greatest proof of love toward Him. Having spoken to him of love toward Himself, He predicts the martyrdom he was to suffer, declaring that it was not from lack of faith that He spoke thus, but because He strongly believed. And that He might show an example of love, and teach him how it was proper to love Him, He says: 18. *When thou wast younger, thou didst gird thyself, and walk where thou wouldst; but when thou shalt be old, others shall gird thee, and lead thee whither thou wouldst not.* But this he wanted and desired; therefore He made even this manifest to him. For since he had frequently said, *I will lay down my life for thee* (John 13:37); and, *If it be necessary for me to die with thee, I will not deny thee* (Matt. 26:35), He granted him what he desired. What does the "whither thou wouldst not" imply? It indicates the affection of nature and the necessity of the flesh, and hints that the soul is unwilling to be separated from the body. Thus, although the will had become firm and constant, nevertheless nature was weak. For no one puts off the body without pain, God so disposing it usefully, as I said, lest many should inflict violent deaths upon themselves. For if, with things thus disposed, the devil was still able to effect this, and to drive countless numbers to precipices and pits, had not such a desire for the body been implanted in the soul, many would have brought death upon themselves from even the slightest sorrow. That, therefore, "whither thou wouldst not," demonstrates natural affection. But why, having said, "When thou wast younger," does He add, "But when thou shalt be old"? This signifies that he was neither young nor old at that time, but a perfect man. Why did He remind him of his former life? To show that it was thus arranged. For in secular matters, a young man is useful, an old man is useless; but with Me it is not so, but in old age strength is greater, vigor more excellent, with age bringining no impediment. ^B Furthermore, He said this, not to terrify him, but to stir him up; for He knew his love, and that he would be readily borne toward these things: simultaneously, He signifies the manner of his future death. Because, therefore, Peter always desired to undergo dangers for Christ, *Be of good cheer*, He says; I will so fulfill thy desire, that those things which thou didst not suffer as a young man, thou shalt suffer as an old man. Then, lifting up the hearer, the evangelist adds: 19. *But this he said, signifying by what death he should glorify God.* He did not say, "He should die," but, *He should glorify God*: that thou mayest learn that to suffer for Christ is glory and honor. And when he had said this, he says: *Follow me.* By these words He shows his care and great affection for him. But if anyone should say, "Why then did James receive the throne of Jerusalem?" I would reply that Peter was appointed by Christ to be the teacher, not of this throne, but of the whole world. 20. But Peter, turning, saw that disciple whom Jesus loved following, who also leaned at the supper upon his breast; and said: *Lord, and what of this man?*

The freedom of Peter

John the Evangelist, how he is alien to vanity

^A who gives testimony of these things, and wrote these things; and we know that his testimony is true. Why, with no one else doing this, does he alone say this, and bear witness concerning himself? You see the auditor running to the cause. Why is this said? It is said that he came to write last, God having moved and stirred him to this; for this reason he frequently shows his love, hinting at the cause from which he was moved to write. For this reason he also frequently mentions it, making his discourse trustworthy, and showing that, having been moved thence, he came to this. And I know, he says, that what he says is true; but if many do not believe, it is possible for them to believe from what follows. From what? From what is said next: *For there are also, he says, many other things which Jesus did, which if they were written one by one, I do not think that the world itself could contain the books that would be written.* ^B Whence it is clear that I would not have conferred a favor. For he who, when there were so many things, did not even say as many as the others, but left out the greater part of these, and brought forward into the midst the Jewish plots, the stonings, the hatred, the insults, the revilings, and showed how they called him both possessed and a deceiver—it is clear that he would not have conferred a favor. For the one who was conferring a favor ought to have done the opposite, to hide the disgraceful things and bring forward the brilliant ones. Since, therefore, he wrote what he wrote from much assurance, he does not refuse to bring his own testimony into the midst, challenging each one to examine and put to the test the things that had occurred. For it is our custom, ^C when we seem to speak the truth strongly, by no means to deny our own testimony. If we do this, much more so does he who writes by the Spirit; which the other apostles also said when preaching: *We are witnesses, he says, of what we say, and the Spirit whom he gave to those who obey him.* And he was present at all things, and did not leave him even when being crucified, and his mother was entrusted to him; all of which are signs of his love for him, and of knowing all things with accuracy. But if he said that so many signs had occurred, do not marvel; but having considered the ineffable power of the One who was acting, receive with faith what has been said. For just as it is easy for us to speak, so it was to him, or rather much easier, to do what he willed. For it sufficed only to will, and everything followed.

3. Let us therefore attend accurately to what has been said, and let us not cease unfolding and searching them out; for from continuous reading there is something more for us. Thus we shall be able to purge our own life, thus to cut away the thorns. For such is sin and worldly care, fruitless and painful. And just as a thorn, wherever it is held, pricks the one holding it; so also worldly things, wherever you hold them, grieve the one constricting and cherishing them. But spiritual things are not like this, but resemble a certain pearl; ^D wherever you turn it, it delights the eyes. What sort of thing do I mean? Someone has performed an act of charity; not only is he nourished by the hope of the future, but he also rejoices in the good things here, being confident everywhere and doing all things with much boldness. He has overcome an evil desire—and even before the kingdom he has already received the fruit from this, being praised and admired before all others by his own conscience. And each of the good works is like this, just as, on the contrary, wicked deeds also torment the conscience here even before hell. Even if you think of the future while sinning, you have become fearful and trembling, with no one punishing you; and even if you think of the present, you have many enemies and live in suspicion, and you will not be able to look at those you have wronged thereafter; or rather, even at those you have not wronged. For we do not reap as much pleasure from them as we do misery, when the conscience cries out, when people outside condemn us, when God is provoked, when hell is travailing to receive us, and our thoughts do not rest. For heavy, heavy and burdensome is sin, and more grievous than any lead. Truly, he who perceives it will not be able to look up even a little, even if he is very senseless. So, therefore, even Ahab, although he was very impious, since he perceived this, walked with his head bowed down, crushed and wretched. For this reason he also wrapped himself in sackcloth, and sent forth fountains of tears. If we do this, and lament as he did, we shall put off the accusations like Zacchaeus, and we too shall obtain some forgiveness. For just as in the case of swellings and fistulas, unless one first stops the humor that is flowing down and wearing away the wound, however many medicines one applies, since the source of the evil has not been restrained, one does everything in vain; so we also, unless we check the hand of greed and restrain this wicked influx, even if we give charity, we do everything in vain. For the part healed by it, when greed comes upon it, it overflows and damages it, and makes it more grievous than the former state. Let us therefore cease from snatching, and thus perform charity. If we carry ourselves towards precipices, how shall we be able to breathe? For if one were to pull from above someone about to fall (which is what charity is), while another were to use force from below, there will be nothing more from such a struggle than for the man to be torn apart. In order, therefore, that we may not suffer this, nor that charity should leave us and depart while greed is weighing us down from below, let us lighten ourselves and open up, so that through the casting off of evils, and through the performance of eternal goods having been perfected, we may attain the eternal goods, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for ever and ever. Amen.

*The eighty-eighth homily of Saint John Chrysostom on the Gospel of John ends.*